Discourses on Various Subjects Relative to the Being and Attributes of God ...

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I

DISCOURSES

ON

VARIOUS SUBJECTS

BELATIYE TO THE

BEING AND ATTRIBUTES OF GOD,

AKD HIS WORKS

IN

CREATION, PROVIDENCE, AND GRACE.

BY ADAM CLARKE, LL.D., F.A.S., Ac Ac

VOL.. n.

V

M*ELRATH A BANGS, 85 CHATHAM^TREET.

■OLD BY J. EMORY k B. WAUGH, NcW'York ,•— TOWAR, J. k D. M. HOOAN,

PfUladdphia ; — ARMSTRONG ft plaskitt, Baltimore s — crooker k Brew-
ster, Boston; — william Williams, 27i(ica /-^-charles holliday, Cin-
dnnati.

Stereotyped by Jamea Conner,
1831.

y.'>

6r

/of '

TABLE OF CONTENTS.

^^

Bemum Page

XVII. On the Decalogue, or Ten Commandments, . . 5

XVni. The Lord's Prayer, 40

XIX. The Traveller's Prayer, . 69

XX. Death unavoidable, ........... 87

XXI. Two important Questions answered, 115

XXII. Acquaintance with God ; and the Benefits which

result from it, 138

XXm. Love to God and Man; the fulfilling of the Law

and the Prophets, 162

XXIV. The Wise Man's Counsels to his Pupil; or the
true Method of Giving, Receiving, and Profiting

by Religious Instruction, 181

XXV. Christ Crucified, a Stumbling-block to the Jews,

and Foolishness to the Greeks, 198

XXVI. Design and Use of Jewish Sacrifices : — that of Christ

the only Atonement, 229

XXVn. The Prayer of Agur, 246

XXVIII. The Glory of the Latter Days, 271

XXIX. Some Observations on the Being and Providence

ofaGod,. 295

SERMONS.

SERMON XVII.

ON THE DECALOGUE, OR TEN COMMANDMENTH

EXODUS, Chap. xx. ter. 1—17.

1. And Crod spoke aU these words, 6a3ring,

2. I am the Lord thy God, which have brought thee oat of the land (^Bgypl, out of the

house of bondage.

3. Thoa flhalt have no other gods befiire ma

4. Thou shalt not make unto thee any graven image, or any lilwnfifKw at uxy thing that

is in heaven above, or that is in tl^ earth beneath, or that is in the water under the
earth:

6. Thou shalt not bow down thyself to them, nor serve them ; for I the L(»^ thy God
am a jealous God, visiting the iniqui^^ of the fathers upon the children unto the
third and fourth generation of them that hate m^

6. And shewing mercy unto thousands of them that love me, and keep my command*

ments.

7. Thou shalt not take the name of the Lwd thy God in vain ; fi»' the Lord will noC

hold him guiltless that taketh his name in vain.

8. Remonber the sabbath day to keep it hdy.

9. Six days shah thou labour, and do all thy vnak :

10. But the seventh day is the sabbath of the Lord thy God : in it thou shalt not do any
work, thou, nor thy sor^ nor thy daughter, thy man-servant, nor thy maid-servant,
nor thy cattle, nor thy stranger that is within thy gates :

11. For in six dajrs the Lord made heaven and earth, the sea, and all that in them is,
and rested the seventh day ; wherefore the Lord Uessed the sabbath day, and hal
lowed it.

13. Honour thy father and th^ mother : that thy dajra may be long vpon tho land
which the Lord thy God giveth thee.

13. Thou shalt not MIL

14. Thou shalt not commit adultery.
16. Thou shalt not steal '

IC Thoa sfafllt not bear fidse witness against thy neighboar

6 THE TEN COMMANDMENT'S i

17. Thoa shah not ooret thy oaghbomr^B hoofle, tboa ahalt not covet thjneigliboQr'*
wife, n<M' his man-servant, nor his maid-servan^ nor his ox, nor his asa^ nor
ai^ thmg that is thy ne^hbovur'a

The two first verses of this chapter contain ihe prekce
which shews the authority by which these conunandments are
given, and the obligation of the people to obey : —

And God spake all these wards, ver. 1.

It has been conjectured, and not without great plausibility,
that the clause rhm ona-m Sa me eth col hadeharim ha-elleh^
** All these words," belong to the latter part of the concluding^
verse of the preceding chapter, and should be read thus : — so
Moses went down unto the jteople, and spake unto them all
THESE WORDS. That is, he delivered to them that solemn
charge, not to attempt to come up to that part of the mountam
on which God manifested Himself, in His glorious Majesty,
least He should break through upon and consume them*
When Moses, therefore, had gone down, and spoken aU these
words, and he and Aaron had re-ascended the mountain, then
the Divine Being, as Supreme Legislator, is majestically in-
troduced thus: — And God spake, saying. THiis gives a
dignity to the commencement of this chapter^ of which the
above clause, if not referred to the speech of Moses to the
people, deprives it Our most ancient version, the Anglo^
Saxon, reads in the same way, Dob f pjiaec fuf — God spake
thus ; which is the whole of the verse in lliis version, (and
without the and,) which makes the whole of this introduction
more peremptory and authoritative.

The giving of the law on Mount Sinai, Was the most solemn
transaction which ever took place between God and man :
and, therefore, it is introduced in the most solemn manner.
In the morning of that day in which this law was given,
(which many learned chronologists suppose to have been May
30, in the year of the world 2513, before the Incarnation 1491,
that day being the Pentecost,) the presence of Jehovah be-
came manifest by thunders and lightnings, — a dense cloud on
the mountain, — and a terrific blast of a trumpet, — so that the
whole assembly was struck with terror and dismay. Shortly
after, the whole mount appeared on fire ; columns of smoke

A DISCOURSE ON BXOD. XX. 1 — 17. 7

arose from it, as the smoke of a furnace ; and an earthquake
shook it from top to base ; the trumpet continued to sound,
and the blasts grew longer, and louder and louder. Then
Jehovah, the sovereign Lawgiver, came down upon the
mount, and called JMLoses to ascend to the top, where, pre-
viously to His delivering this law, He gave him directions
concerning the sanctification of the people. See Exod. xix.
16, &c. From the awful manner in which the law was in-
troduced, it is no wonder that at first view it was deemed the
ministradon of terror and death. 2 Cor. iii. 7. Appearing
rather to drive men from, God, than to bring them nigh to
Him. And, indeed, from this solemn fact, we may learn,
that an approach to God would have been for ever impracti-
cable, had not Infinite Mercy found out the gospel scheme of
salvation. By this, and this alone, we draw nigh to God :
for we have an entrance unto the holiest by the blood of Jesus*
Heb. X. 19. Even the Apostle of the Gentiles was deeply
struck with this terrific display of Grod's majesty, though con-
templating it in the mild light of the glorious gospel. " For,'*
says he, " ye are not come unto the mount that might be
touched, and that burned with fire ; nor unto blackness, and
darkness, and teihpest ; and the sound of a tnimpet, and the
voice of words ; which voice, they that heard, entreated that
the word should not be spoken to them any more : for so
terrible was the sight, that Moses said, I exceedingly fear and
quake :— ^but ye are come unto niount Sion, and unto the city
of the living God, the heavenly Jerusalem ; and to an innumera-
ble company of angels ; to the general assembly and church
of the first-bom, which are written in heaven ; and to God
the Judge of all, and to the spirits of just men made perfect ;
and to Jesus, the Mediator of the New Covenant^ and to the
Blood of sprinklings that speaketh better things than that of
Abel." Heb. xii. 18—24.

The obligation of the people to hear and to obej/f is found-
ed on ver. % I am Jehovah thy God^ which have brought
thee out of the land of Egyptj out of the house of bondage.
As rm> Jehovahy He is the Fountam and Cause of all being :
there was nothing before Him, for He had no beginning :
there can be nothing after Him, for He is eternal, and can
have no end. And as He is the cause of all being ; the crea-
tor of heaven and earth, as He had already manifested Him*

8 tHE TEN COMMANDUBNTS ;

self to this people ; so He is the preseirer of all that He has
made. Of all that is good and excellent, He is the cause :
without Him nothing is good, nothing holy, nothing strong.
He has, from His nature and being, absolute right over all
that He has made : and is, necessarily, the Lord and Govern-
or of all things, animate and inanimate, spiritual and material.
He alone has authority and power to save and to destroy : —
to bring into being, or annihilate that whith He has already
created. He is the First, and He is the Last : He is the
^Beginning and the End : the Uncreated, Self-sufficient, Om-
niscient, Omnipotent, Omnipresent, Creator of all things, and
Father of the spirits of all flesh. For His pleasure they are
and were created* As they were brought into being by His
omnipotent will, so they continue to exist during His pleasure.
Under such a Sovereign, man is not left to a state of indife-
rence, whether he will obey or disobey ; as if these were in^
different things* He must obey and shew his allegiance, if
he regard his own welfare : he may disobey, and shew there-
by his spirit of rebellion : and thus, the postherd of the earth
enters the lists with the Almighty. In subjection and obe-
dience, all good is secured : in disaflection and rebellion, all
good is forfeited. Man may chuse life or death, — a blessing
or a curse : and, according to his choice, for God compels
nothing on this head, will be his state in time and eternity ; a
state of misery or a state of happiness ; and both ineffable.
A just consideration of this subject is imperious on man : and
why? God made him. He is Jehovah, and governs all
things : and obedience to His will is the highest interest of
man.

But, in addition to His right over them, as Creator and
Sovereign, He says, / am thy God ; — 'xrh^ Eloheyca,
There is something in the term rs^rh» Elohim, that is pe-
culiarly interesting to man. It is allowed by wise and
learned men, to signify, God in covenant with man : — God
having undertaken to raise man from his fall, and restore him
from ski, degradation, and misery, to that state of glory, ho-
liness, and excellence, from which he had fallen. And, in-
deed, all this is impUed in the bare idea of God ; — the Good
One; — the best of Beings;— He who is as benevolent as He
is just ; — as beneficent as He is powerful ; — ^He who is the su-
preme and satisfying Good of all intelligent beings ; — who^

A DISCOURSE ON EXOD. XX. 1 17.

9

though He be infinitely just, delighteth not in the death of a
sinner ; and who, though infinitely perfect and happy, and
therefore needing nothing that He hath made, deUghtetii in the
salvation of man.

He to whom God says, / am thy God^ in this peculiar
sense, has reason for eternal exultation. And that He had
shewn himself to he God, the good Being, to Israel, he adds :
which have brought thee out of the land of Egypt^ out of the
house of bondage^ I need not here enter into the ancient
history of the IsraeUtes, and of their 430 years servitude in «
Egypt, where they were at all times ill used, and towards the
latter part of their sojourning there, most cruelly oppressed ;
these things are well known. From that land, in which the
true God was not acknowledged — ^where they had no means
of grace, and no spiritual or intellectual advantage of any
kind ; — out of this place of slavery, — this house of hondrmen,
God, by a strong and mighty arm, redeemed them ; and was
now actually guiding them to a land where they were to eat
bread without scarceness ; where God alone should be their
King ; — where they were to have the essence oi civil liberty ;
— and, with all other good things, the means of grace, and the
hope of glory. All these were obligations of the highest kind,
and reasons why they should receive His laws immediately
from Himself; and take them for the regulators of their
heart, and the rule of their conduct

There are two points of view under which this Law of God
appears both singular and important

1. It is the most ancient code or system of law ever given
to man.

2. It was written in alphabetical characters, invented by
God himself; as it is most probable that, previously to this,
no such characters had been known in the world.

1. It is the most ancient code or system of law ever given
to man. All the nations of the earth have been unanimous
in the opinion that the frst code of law must have come from
heaven : and so necessary was a Divine origin for those laws,
to which all were to render obedience, that the great legisla-
tors of antiquity were obUged to pretend that from some god
or goddess ^ey received, by inspiration, the laws they pro
posed to the people, to whatever form of government fliey

VOL. II. 2

10 * THE TEN COMMANDMBN'TS ;

chose to apply them^ The intercourse which Moses had with
Jehovah, Was soon known among all the nations of the East ;
— and from them the Greeks and Romans received the in*
formation. Hence the pretensions of Numitor among the
ancient Romans ; — hycurgus and Sohn among the Greeks ;
— Zeratusht or Zoroaster, and Menu, among the Persians ;
— and Mohammed among ^e Arabians, But no laws have
been proved to be divine and rightly attributed to God, but
those given by Moses to the Jews, and by Jesus to the Gen-
' tiles. The oldest record in the world is the Pentateuch, It
is the simplest, the purest, and the most comprehensive of all
that has ever been delivered to men. Christ's Sermon on
the Mount is the Comm^int on the Mosaic code.

2. These laws were written in alphabetical characters, in-
vented by God himself; as it is most probable, that before
the giving of the two tables of stone written by the finger of
Jehovah, there were no alphabetical characters of any kind
known to man.

In the early ages of the world, letters would have been of
little use. Men living then to a great age, and nigh to each
other, transmitted instructions down to posterity by word of
mouth. This is what is called tradition — i, e* transmitting
from hand to hand the facts necessary to be remembered :
but when the age of man\became shortened^ when kingdoms
and commerce were established, and the inhabitants of the
earth were greatly multiplied, and consequently scattered over
the face of the earth, then the use of alphabetical writing be-
came necessary. And seasonably, as Dr. A. Bayley ob-
serves, in supply of this want, we are told, that God, at
Mount Sinai, gave unto a chosen people, laws inscribed with
His own hand. '* No time seems so proper, from which to
date the introduction of letters among the Hebrews as this :
for, after this period, we find continual mention of letters,
reading, and writing, in the now proper sense of those words :
And it shall he when he (the king) sitteth upon the throne of
Ms kingdom, that he shall write him a copy of this law, in a
BOOK — and it shall be with him, and he shall read therein all
the days of his life. Deut xvii. 18, 19. And Moses wrote
this Law, and delivered 4t to the Priests, the sons of Levi,
Deut xxxi. 9. The first time we meet with any mention of
writing, is in Exod. xvii. 14. ; And the Lord said to Moses^

*

A DISCOURSE ON EXOD. XX, 1 17. ■ li

WRITE this for a memorial in a Book, But it is evident, that
either this passage is introduced here, instead of Deut xxv.
17. by way oi anticipation^ or that by die words ncoa frw nut are
kethoh zoth zikkaron ba-sephar — <' Write this for a memorial
in a book," was intended only a monumentaJ declaration
of the defeat of AmaleS^ by Joshua, by some action or
symholical representation: for, it is immediately subjoined,
And Moses built an altar, and called the name of it ^oi mm
YEHOVAH-Nissi — The Lord is my banner, Moses, it is said,
twmhvh, was educated in all the wisdom of the Egyptians —
in all- the learning of which they were possessed ; but it is
manifest he had not learned of them any method of alphabetic
col writing, otherwise there had been no occasion for God's
act and assistance, in writing the two tables of the Law ; no
need of a miraculous writing : had Moses known this art, the
Lord might have said to him, as he often does afterwards.
Write thou these words, Exod. xxxiv. 27. Write on the
stones the words of this law, Deut xxvii. 3. Write ye this
song for you, Deut. xxxi. 19. Possibly it might not be
going too far to say, that neither letters nor language were a
natural discovery ; and that it was impossible for man to
have invented either : for, 1. Reason may shew us how near
to an impossibility it was that a just and proper number of
convenient characters for the sounds in language, should be
naturally hit on by any man ; for whom it was easy to imitate
and improve, but not to invent, 2, From the evidence of the
Mosaic History, it appears that the introduction of writing
among the Hebrews was not from man but God. 3. There
are no vestiges of letters subsisting in other nations, before
the deUvery of the Law on Mount Sinai ; nor then among
them, till long after. See Dr. A. Bayley's Four Disserta-
tions ; Diss. I. p. 33.

That God actually wrote the ten Commandments on the
two tables of stone, seems evident, beyond doubt, from the
following texts : —

** And the Lord said unto Moses, Come up to me into the
mountain, and be thou there ; and I will give thee tables of
stone, and a law, and commandments which i have writ-
ten, that thou mayest teach them." Exod. xxiv. 12.

" And He gave unto Moses upon Mount Sinai, two tables

12 THE TEN commandments;

of testimony, tables of stone, written with t:i£ finger or
God." Exod. xxxi. 18.

** And Moses went down from the mount, and the two
tables of testimony were in his hand ; the tables were written
on both their sides. And the tables were the work of God ;
and THE writing was the WRif ino of God, graven upon
the tables." Exod. zxxii. 15, 16.

*^ These words (the ten Commandments) the Lord spake
in the mount, out of the midst of the fire, of the cloud, and of
the thick darkness, with a great voice : and he added no
more : and He wrote them upon two tables of stone.''
Deut V. 22.

Nothing can be clearer than these texts; and it seems
quite impossible to give them any other meaning than that
to which they are applied in the preceding observations : and
from them we learn, that alphabetical characters were the in-
vention of God ; and that the first piece of alphabetical wri-
ting was that of the ten commandmejUSj written by the finger
of God on Mount Sinai, upon two tables of stone.

The laws delivered on Mount Sinai, have been variously
named ; in Deut iv. 13. they are called me^ o^nann isereth
hordebarim — the ten words.

In the preceding chapter, ver. 5. God calls them ^n'^na dm
eth herith my covenant ; t. c. the agreement He entered into
with the people of Israel, to take them for His peculiar peo-
ple, if they took Him for their God and portion. If ye will
obey my voice indeed^ and keep my covenant, then shall ye
be a peculiar treasure unto me. And the word covenant
here, evidently refers to the laws given in this chapter, as is
manifest firom Deut iv. 13. — and he declared unto you His
COVENANT, which He commanded you to perform^ even ten

COMMANDMENTS.

These Commandments have also been called tlie morai.
LAW, because they contain and lay down rules for the regula-
tion of the manners and conduct of men.

Sometimes they have been termed nrnn ha-thorahf the
LAW, by way of eminence, as containing the grand system of
spiritual in^struction^ direction^ guidance, 6lc, as the radical
meaning of thorah signifies.

Often it is called the Decalootte, Af»«A«yd$, which is a

A DISCOURSE ON GXOD. XX. 1 17. x 13

literal translation into Greek of the o^nam mtp ^^ereth ha-
debarinh or ten words of Moses.

Among divines these Commandments are generally divided
into what they term the first and second tahle.

The first table containing the^r^^, second, third, aad fourth
Commandments, and comprehending the whole system of
THEOLOGY, the true notions we should form of the Supreme
Being ; the reverence we owe, and the religious service we
should render to Him,

The second table containmg the remaining six Command-
ments, and comprehending a complete system of Ethics, or
moral duties, which man owes to his fellows ; and on the due
performance of which, the order, peace, and happiness of so-
ciety depend. By this 'division, the first table contains our
duty to God : the second, our duty to our Neighbours.

This division, which is natural enough, refers us to the
grand principle. Love to God and Lodc to man; through
which both tables are observed. 1. Thou shalt love the Lord
thy God with all thy heart, soul, mind, and strength. 2. Thou
shalt love thy neighbour as thyself. On these two havg all
the law and the Prophets. Matt xxii. 27 — 40.

the first commandment.

Against Mental and Theoretic Idolatry,

Thou shalt have no other gods before me, ver. 3.

^jfi hp ta^nnH Q^rhn iV nw vh lo yehieh leca Elohim acha*
rim dl panai, — " There shall not be to thee, strange gods
before, or in the place of me." It is worthy of notice,
that each individual is addressed here, and not the people col-
lectively — though they are all necessarily included — that each
might feel that he was bound for himself, to hear and do aU
these words. Moses laboured to impress this personal in-
terest on the people's minds when he said, Deut v. 3. " The
Lord made this covenant with v^, even us, who are all of us
here aHve this day." To us, called Christians, to every one
of us, are these words directed also, and to our children and
children's children. All are concerned here : the supreme
liawgiver utters His commands, not relative to religious rites
and ceremonies, but to spiritual and moral duties — duties
which we must fulfil both to God and man, if we wish to be

B

14 THE TEN COMMANDMENTS ;

happy in this world, and in the world to come. We tnust
therefore lose sight of the Ritual Law of Moses, in this we
are not concerned ; we have to do with that unchangeable
moral law, which belongs to all mankind, in all countries, in
all states and conditions of life, in all the ages of the world :
— given by the Sovereign of heaven and earth, to all the hu-
man beings that constitute His subjects and family on the
habitable globe.

After having recalled to their remembrance His mercy in
visiting them in Egypt, and His power manifested in bringing
them out of a state of servitude as degrading as it was op-
pressive ; and this by a series of acts plainly descriptive of
His eternal power and Godhead ; — ^he now commands them
to acknowledge no other being as God, but Himself. As the
word iD>Ti« a>chartm means strange or strangers^ we may
consider it here as implying, thou shalt not acknowledge, not
only the strange gods of a strange people, but also, any god
or pretended power, with which thou art unacquainted — no
one who has not given thee such proofs of his being, power
and goodness, as I have done, in delivering thee from the
Egyptians — dividing the Red Sea — ^bringing waier out of the
rocA:— bringing quails mto the dc^eri— sending manna from
heaven to feed thee^ — giving the piUa/r of clotid and of fire,
to direct thee in the wilderness by day — to be a light to thee
by night — and to cover thee from the ardours of the sun
when shining in the might of his strength. By these miracles,
God had rendered Himself familiar to them ; they were in-
timately acquainted with Him, and the operation of His
hands : and therefore, with great propriety. He says, <* Thou
shalt have no strange gods before me ;" >» Sp cil panai, or
peney — ^in my presence — or in the place of those manifesta-
tions which I have made of myself.

This commandment prohibits every species of mental
idolatry' — ^We must not attempt to form conceptions of the
Supreme Being as if confined to form^ to any kind of limits,
to any particular space or place : as Jehovah, He is in every
respect inconceivable ; — ^no mind can grasp Him ; — ^He is an
Infinite Sjnrit ;— equally in every place, and in all points of
duration ; — He cannot be more present in one place than an-
other, because He fills the heavens and the earth, though the
manifestations of His presence may be more in particular

V

•^

^ DISCOtJRSC ON EXOD. ZZ. 1 17. 15

places and especial times. His working shews that He ut
here and present ; though He would be no less present, were
diere no apparent working. He is not like man, though, in
condescension to our weakness, He represents Himself often
as possessing human mernbers and human affections,. When
a thing is said to be done by the finger^ the hand^ or the arm
of €k>d, this only points out degrees of power manifested in
performing certain works of Tnercy^ providence, deli'Derance^
&C. And these degrees of power are always in proportion
to the work that is to be effected. The finger may indicate
a comparatiTely slight interference, where a miracle is
wrought; but not one that is stupendous. The hand, one
where great power is necessary, accompanied by evident
skill imd design. And the arm, one in which the mighty
power of God comes forward with sovereign, overwheh^,
irresistible effect When the shoulder is attributed to Him,
it points out His almighty, sustaining power, — maintaining His
government of the world, and of His church, — supporting
whatever He has made ; — so His heart represents His con-
cern for His own honour, for the welfare of His followers,
and for the afflicted and distressed.

This Divine Being we must sanctify in our hearts > — that
is, we must separate all transitory, material, and particularly
earthly things, from die notion we form of Him. We cannot
conceive what He is, and how He is. It is enough for all
the purposes of devotion and faith, that we can acknowledge
Him, as the Cause of all being ;— ^infinitely perfect in Himself,
— ^needing nothing that He has made, — supporting all his
creatures, — ^willing the perfection and happiness of all His in-
telligent offspring, for whom He is especially concerned ; for
He made man, in His own image, and in His own likeness.
But as this God is inconceivably great, holy, just, good, and
merciful, how shall we come into the presence of His holiness
and justice, seeing we have sinned and have rebelled against
Him? It is true, the consideration of His goodness and
mercy may encourage us ; but still, what right have we to
expect that He will give the preference to the claims of His
goodness and mercy, rather than to those of His holiness
and justice ? Here the doctrine of a Mediator must come in.
Sacrifice was appointed to the Israelites, as the medium of
approach to this most awful and glorious Being. That sacri-

16 THE TSN COMMANDMENTS ;

idal system was a type of the Incarnation, Passion, Death,
and Atonement of our Lord and Saviour Jesus Christ And,
as to us there is only one Grod, so there is only one Mediator
hetween God and man : we approach, therefore, this Infinite
Spirit, through Him who hath lain in His bosom, and hath
declared Him, and made Him known to mankind.

This commandment also forbids all inordinate attachment
to earthly and sensible tMngs : — i. e. tMngs that are 4he ob-
jects of our senses, and for the possession of which our appe-
tites and affections are intensely occupied.

As God is the Fountain of happiness, and no intelligent
creature can be happy but through Him, whoever seeks hap-
piness' in the creature, is necessarily an idolater, as he puts the
creature in the place of the Creator ; expecting that from the
gratification of his passions, in the use or abuse of earthly
things, which is to be found in God alone.

Thus we find, that the first commandment in the Deca-
logue, is divinely calculated to prevent the misery of man,
and to promote his happiness, by taking hinis off from all
false dependence, and leading him to God himself, the Foun--
tain of all good.

THE SECOND COMMANDMENT.

Against Making and Worshipping Images,

Thou shalt not make unto thee any graven imager ver. 4.

As the word Sdo pesel, which we translate graven image^
signifies in its root, to hew, carve, engrave, &/C. it may here
signify any kind of image, either of wood, stone, or metal, on
which the axe, the chisel, or the graving tool, has been em-
ployed. This commandment includes, in its prohibitions,
every species of idolatry practised in Eg3rpt. For a particu-
lar description of the difierent objects of religious worship
among the Eg3rptians, I must beg the reader to refer to my
Comment on the ten plagues of Egypt, and particularly to
the concluding observations at the end of Exod. xiL* Image
worship is a positive breach of the first command. It at-
tempts to humanize God, and fills the miserable idolater with
the opinion that God is like to himself, if not altogether so :
and image worshippers in general have no other idea of God
than that of a gigantic *man, of amazing dimensions, of vaet

A DISCOURSE ON EXOD. XX. 1—17. 17

strength, wisdom, and skill ; no other kind of being having
any such strength or wisdom. Hence, among the Roman
Catholics, God is represented as a very grare, venerable old
man$ with a triple crown^ (which, however, their popes bor-
row,) to signify His sovereignty over heaven^ earthy and hell ;
angels^ men^ and devils, being sutiject to Him/ All these, as
well as the triplp erovm, their -symbol, have the popes of
RcHne, by their doctrines, traditions, and pretensions, arro-
gate^ to themselves. They have the keys of both worlds ;
they open and no man shutteth; they shut and no man
openeth ! It is a matter of the highest astonishment, that the
blasphemous pretensions of these individuals should have
been acknowledged, and conceded to them for so long a time,
by all the powers of Europe ! They have raised up and put
down emperors and kings at pleasure. Have absolved, as in
a moment, all their officers and subjects from the most solenm
oaths of allegiance, and their obligations of obedience : — and
for all this they have given them indulgences, purgatory, tran-
substantiation, image-worship, worship of the Virgin Mary, at
queen of heaven ; saints and angels as mediators and inter-
cessors ; prayers for the dead; and uncertain and contradic-
tory traditions, in place of the Bible ! All these niust be
received on their authority ; and he who disputes their au«>
thenticity is a heretic: — t. e. one that the church of Rome
orders to be burnt alive : — and those who reject their authori-
ty, incur the Divine displeasure, and if not reconciled to them
and .their church, shall be banished from the presence of God^
and the glory of His power, to all etemi^ I What blas^
phemous pretensions ! What gross idolatry !

Or any likeness thai is in heaven above, or that is in the
earth beneath, or that i6 in the water under the earth, ib.

To have the full spirit and extent of this conmiandment, we
must collate this place with Deut iv. 16 — 19. " Take ye,
therefore, gpod heed to yourselves ; (for ye saw no manner
of similitude on the day that the Lord spake unto you in
Horeb, out of the midst of the fire ;) lest ye corrupt your*
selves, and make you a graven image, the similitude of any
figure, the likeness of male or female, the likeness of any beast
that is on the earth, the likeness of any winged fowl that
fiieth in the air, the likeness of any thing that creepeth upon
the' ground, the likeness of any fish that is in the waters be-

VOL. II. 3 B 8

X.

IS THE TEN COMMANDMENTS ;

nea^ the earth t and lest thou lift up thine eyes unto heaven ;
and when thou seest the sun, and the moon, and the stars,
even all die host of heaven, and shouldest he driven to worship
them and serve them." This is, in the first place, directed
against the idolatry of Egypt All who have even a slight
acquaintance with the ancient history of Egypt, know ^t
Osiris, and his wife Isis, were supreme divinities among that
peofde. Their images were objects of adoration, and were
multiplied throughout the land. Several of those images, of
a very high and remote antiquity, wi^ various mythologic
emblems, now lie before me ; — and which had been doubtless
objects of adoration ; — some of them are thickly covered over
with hieiroglyphics ; and, could they be deciphered, would, no
doubt, cast much light on the history of those persons, their
deification, and the worship paid to them. Some t>f these
images are cut out of marble, others out of sand-stone^ and
oAers out of schist. Among these also, are the Anubis or
barking (log ; the Cercopithecus or monkey ; and the Ibis or
stork. Some of these are modelled of clay, and baked in the
fire; others carved out of cedar, lately brought from the
tombs of the kings in Upper Egypt ; and others formed from
brass. Not only the dog and the TnonJcey were adored, but
also the ox and the cow. The ox was sacred, because they
supposed that Osiris took up his residence in one of these
animals. Hence they always had a living ox, which Ihey sup-
posed to be the habitation of the deity ; and they imagined
that on the death of one he entered into the body of another,
and so oh successively. This famous ox^god they called Apis
and Mnevis. Here every species of idolatry is forbiddeiK
By the male and female, Osiris and Isis may be intended :
for, to these they paid divine honours. By any beast, — the
dog, the moiikey, the cat, and the ox, are intended. By the
fowl thai fiieth in the air, — ^the ibis, or stork, the crane, and
the hawk ; — ^for ^ese were all objects of Eg3rptian idolatry.
By that which creepeth on the ground, — the crocodile, serpents
in general, and the scaraheus or beetle, may be intended, for
all these were objects of Egyptian adoration. The likeness
of any fish, — all fish were sacred animals in Egypt One
called oxurunchus, had a temple, and had divine honours paid
to it. See Strabo, lib. xviir

Another fish called phagrvs, was Avorshipped at Syene, ac-

A DISCOURSE ON EXOD. XX^ 1 17. *

10

cordingr to Clemens Alexandrinus^ in his CohorUUio ; and the
lepidotuSy and eeZ, were objects of their adoration, as we learn
from Herodotus^ lib. iL cap. 72.

In short, Oxen^Cows^ Sheep, Goats, Lions, Dogs, Monkeys,
and CkUs : — ^the Ibis, the Crane, and the Hawk : — the Croco^
idle. Serpents, Flies, and the Scardbeus or Beetie : — the Nile
and its Fish : — the Sun, Moon, Planets, and Stars : — litre.
Air, Light, Darkness, and Night : — Onions, Leeks, and
other horticultural productions ; were all objects of f^gyptian
idolatry, and all included in this very circumstantial prohibi-
tion as it stands iir Deuteronomy : and very forcibly in the ^
general terms of the text. Thou shalt not make unto thee any
graven image, or any likeness of any thing that is in the
HEAVENS above, or that is in the earth beneath, or that is in
the WATER under the earth. And the reason of this is very
evident, when the various objects of Eg3rptian idolatry are
considered. But it is not directed solely against Egyptian
idolatry — but against all idolatry, whether found among the
savage tribes in North America — the worshippers of the
visible heavens in China — the devotees of Brahma, Siva, and
Mahadeo in Hindostan-^the followers of Budhoo in Ceylon,
and Java and Ava — or the corrupt Christians in the Church
of Rome :-^$igainst all these, and all like them, has God sent
forth the Second Commandment, ,

There is something remarkable in the '23d yerse of thia
chapter, that should be noticed here : Ye shail not make with
me gods of silver, neither shall ye make unto you gods of gold.
In ver. 3. it is commanded. Thou shalt have no other gods
BEFORE me, ''ID Sm al panai — ^But here they are commanded.
Ye shall not make with me gods of silver, or of gold, ^rm ithi,
WITH me, as emblems or representatives of God ; in order, aa
might be pretended, to keep the displays of His magnificence
in memory. He would not even have a costly altar :— on the
contrary. He ordered one pf earth, or plain turf, to be erected,
on which they should offer those sacrifices, by which they
should commemorate their own guilt, and the necessity of an
atonement, by which th^ might be reconciled to God.

Hum shaU not bow down thyself to them, nor serve them^
ver. 6.

Two things, in addition to what is mentioned above, should
be noted here. 1. They shall offer no mental adoration

/■

20 TAB TBN COMMANDMENTS 'j

io images. 2. They shall perfonn to them no religious
service.

1. Thou shalt not bow down th3r8elf to them ; mnnrn vh tDrh
lo Hshtaehoch lorhem — ^Thon shalt not prostrate thyself to them,
IB any act of adoration ; kneeling down, putting the head be-
tween the knees, and touching the earth with the forehead,
was the common form of refigious adoraticm. Ye shall con-
ceive no idea of their capability to hear, help, or save you ;
they are nothing but the block, stone, or metal, which you
see ! from them you never received help, and to them you are
under no obligation.

2. Thou shalt not serve them ; ori^pn vhi vela tadbdem —
Thou shalt not honour diem with any religious rite — such as
sacrifice^ offering, &c. ; for this is one of the acceptations of
the verb *iaj^ dbady and in Exod. xii. 25, rray dbodahy signifies
religuyiis service^ such as God required of the people — and in
this sense it is often used. Hence we find that prostration,
kneeling, prayers, mental adoration, offering candles, frankin-
cense, 6lCj or performing pilgrimages, to saints, angels,
images, ^^c, is flat idolatry, and point blank against the letter
and spirit of this commandment

To countenance its image worship, the Roman Catholic
Church has in some cases left the whole of this second com-
mandment out of the decalogue, and as a second command,
she has omitted it in all her Formularies, Catechisms, Missals,
and Church books that I have seen ; and to keep up the num-
ber of TCN commandments, she has divided the tenth into twoy
contrary to the whole spirit and sense pf this law, that speaks
only of the objects of covetausness.

This omission and division is totally contrary to the faith
of Crod's elect, and to the acknowledgement of the truth whidi
is according to godliness. The verse containing this second
command is found in every MS. of the Hebrew Pentateuch
that has ever yet been discovered. There is not even one
word of the whole verse wanting in any of the hundreds of
MSS. collated by Kennicott and Dc Rossi ; nor in my own,
fioe of which are among the oldest extant It is in all the
ancient versions, Saniaritanj Chaldee, Syriac, Arabic, Septtia-
gint, Coptic, Vidgate, and also in the Persian. The Anghh
Saxon gives this command with its usual sententious brevity.
Ne pipe ^u f c a^papene Dobap, Ne work thou the graven

A DtSCOIHME ON SXOO. XX. 1 17. ^

(or image) gods. Do not make such — and why ? Because
Ic com Bjiihcen fin Dob, I am the Lord thy God.

And by all people and sects, the Roman Catholics ex-
cepted, with whom I have any acquaintance, it has ever bees
considered as the second commandment

For I the Lord thy Godj am n jealous God, ib.

There is scarcely a word of more ominous interpretation,
than the word jealousy. It is a suspicion often generated
from lore, in weak minds, that it is not returned — for love
demands love ; and nothing else can be ita recompense. It
is often ideal, being founded on appearances which, traced to
their origin, are found to have no connexion with, nor bearing
on, the subject, of the suspicion. It is however, in most
cases, a real evil to that mind which is exercised with it
One of our poets has described it well : —

" It is the green ey'd monster that doth mock

The meet it feeds on, —

But O, what cursed minutes tells he o'er

Who doats, yet .doubts ; suspects^ yet strongly loves \"

But it signifies also, an anxious care to preserve a person
or thing in a state of purity---'to prevent defection in a per-
son, whose heedless and incautious conduct might lead into
tiansgression, though at first, neither premeditated nor
planned. This is what may be galled a godly jealousy-^
anxious care to preserve its object from corruption and ruin.
Thus, Jehovah was jealous over the Israelites ; and St Paul
jealous over the church of God at Corinth, ^t he might pre-
sent it as a chaste virgin to Christ, 2 Cor. xi. %

When the Lord says, ^< I am a jealous God," He shews in
the most expressive manner. His love to the people. He
felt for them as the most affectionate husband could feel for
his spouse. The covenaait between Him and them was the
strong bond which required their invariable attachment to
Him ; and bound Him to afford them His continual protec-
tion and st^port. He saw, from that lightness and f ariable-
ness^of their conduct, that they might be easily led astray into
idolatry, which was the breach of diat stronger than 'matrimo-
nial bond by which He and they were bound to each other.
He was jealous for itieir fidelity, because He willed their inva-
riable happiness.

On this gracious principle, He tells them, that He visits the

2S ' THE TEN CaMMANBlfENTS ;

iniquity of the fathers upon the children iirUo the third and
fourth generation of them that hate Him* This necessarily
impHes, ir the childreh hate Him, us their fathers did, and
continue to ofi<^ Di?ine justice, by walking in the same
way. For no man can be condemned by die justice of God
for crimes of which he never was guilty. This point has
been for erer settled by God, in His most solenm declarations
by the prophet Ezekie% ch. xyiiL

Biit, as idolatry was the same in reference to the breach
of the covenant between God und th^ jteople^ as infidelity is
in reference to the marriage contract between the husband and
wife^ idolatry maybe principally intended here; and, there-
fore, the visiting the sins of this kind, may refer to national
judgments. By the withdrawing the Divine protection, the
idolatrous Israelites were delivered up into the hands of their
enemies, from whom, the gods in whom they had trusted
could not deliverthem. This, God did to the third nnd fourth
generation, i. e. successively, as may be seen in every part of
the Jewish history, and particularly in the book of Judges,
Now God did this, not to punish to destruction or extermina-
tion, but to be the instrument of their amendment And thi^
became the g^nd and only efficient means in His hand of
their deliverance fron^ idolatry : — for, it is well knowti that,
after the Babylonislr captivity, the Israelites were so com-
pletely saved from idolatry, as never more to have disgraced
themselves by it, as they bad formerly done. These national
iudgments, thus continued from generation to generation, ap-
pear to be what is designed in the text, hj visiting the iniqui-
ty of the fathers upon the children unto the third and fourth
generation*

Those, therelore, who .tread under foot God's command-
ments, shall be trodden under foot by God's judgments. But,
see what He says to them who love Him and keep His com-
mandments :— as they haf e hve to Him, which is Ac princi-
ple of all obedience, so Htusy keep His comrnandTnents ; — they
observe their nature, consider Uieir authority, see their great
usefulness, and that it is their interest to obey Uiem ; and,
therefore, get the Holy Spirit to write them in their hearts,
that they may practice them in their lives.

To these it is said, He shews mercy. Let it be observed,
that even they who lorce God and keep His commandments.

A DISCOURSB^ ON E^D. JX. I 17. 23

merit nothing from^ Him : and, therefore, the salvation and
Uessedness which they enjoy, come from the mere mercy of
God.

^lenjoing mercy urUo thousands of them, dDc. ver. 6.

What a disproportion between the works of justice and
mercy ! Justice works to the third or fourth ;^—M^vlcv, to
^ousands of generations !

Our blessed Lord might have had reference to tlud place,
when He comprised Ihe frdfihnent of the whole law, in lor»
to God and man. For, as we have already seen that love is
the grand principle of obedience,^ and incentive to it, so there
can be no obedience without it "HEt would be more easy, even
in Egyptian bondage, to make brick without straw, than to do
the will of G6d, unless His love be shed abroad in the heart
by the Holy Spirit. Looe, says the Apostle, is the fulfilling
ojTthe law. Rom. xiii. .10.

We see th^t this commandment prohibits every species of
external idolatry ; as the fir$t does all idolatry that may be
internal or menial. All false worship may be considered of
this kind ; togedier with all image worship, as we have al-
ready seen ; as well as all superstitious rites and ceremonies.
I have no doubt that the gross perversion of the simplicity
of Christian worship, by the introduction of various instru~
ments cf music into churches and chapels, if liot a species of
idolatry, will at least rank with wiU-wcnrship, and superstitious
rites and ceremonies. Where the Spirit and unction of God
do not prevail in Christian assemblies, priests and people being
destitute of bothi, their place, by general consent, is to be sup-
plied by imposing ceremonies, noise, and show.

THE THIRD COMMANDMEITT.

Against False Swearing, Blasphemy, a/nd Irreverent Use of

the Name of Cton.

Tlum shaU not take ihe name of the Lord thy God in vain,
ver. 7. "

The strong reason for obedience to this eommandmenty is
included in itself ; the Lord thy God prescribes this. Op-
pose not His authority, for He ia the Lord. Offend Him
not, for He is thy God. The first, second, third, fourth, and
fifth commandments, are proposed in the same way. " The

24

THE T^N COMMANDMENTS \

Lord thy God says. Thou shalt have no other gods bdbre
me.*' " Thou shalt not make to thyself any graven unage,
&c. for I, THE Lord thy God, am a jealous God." «* Hiou
shalt not tak^ the name of the Lord thy GU)d in vain.'*
" Remember the Sabbath day to k^ep it holy, — ^for it is the
Sabbath of the Lord thy God." None of the other com-
mandments is introdjaced in the same way. The four fifst
commandments refer to God himself, and die fifth to our par
rerUSf who stand to us in the place of God, and next Him
should be held in the highest respect; and, therefore, they
have this peculiar sanction. Because He is the Lord our
God, therefore we should keep these laws. And because our
neighbours owe to us, and we to them, help, support, and
kind offices, therefore we ^ould keep the remaining five, by
which the whole humeri family are bound to each odier. All
God's commands have a solid reason why they shoidd be
obeyed. All, who read as they should^ wOl see this.

As the word Mk^ shave, which we translate m vain, signifies
not only vanity^ a vain thing, but also falsehood, and a lie ;
the spirit of the commandmei^ is^ Do not invoke God to vnt'
ness an untrtUh. He is the GU)d of truth ; — the devil is the
father of lies ^nd liars. Do not call on Him to pledge His
truth to support a falsehood, nor shalt thou use the name of
the Lord thy God in a falsehood or untruth. This would be
the highest ofience ! And yet; how often is it committed ?
The word in vain. Signifies for no purpose, to no end, — use-
les^y,^-4riflingly, — lightly, — without respecty-^irreverently.

Now, this precept not only forbids all false oaths, but all
common swearing, where the name of God is used, or where
He is appealed to as a witness of the truth. It also necessa-
rily ftnrbids all light and irreverent mention of God, or any
of His attributes ; and we may safely add, that every prayer,
ejaculation, and suppUcation, that is not accoihpaniefl with
deep reverence, and the genuine spirit of piety, is here con-
demned also. ^ So also, is the wicked mode of turning the
name of God—^of the throne of His glory, into interjections,
and words to express wonder, amazement, surprise, &c As
O God! O Lord! O heanoens! Good God! O my God! &c
&c When it is evident, from the character of the persons,
thcif habits, the nature of the circumstances in idiich they
then were, that their souls were as truly without the fear of

A DISCOURSE ON EXOD. XX. 1—17. 26

God, as their tongues were without respect to the company
or reverence to their Maker.

But the command may he, and is, hroken in thousands of
instances, in th^ prayers, whether read or offered extempore,
of inconsiderate, hold, and presumptuous worshippers. To
hear the most solemn prayers, expressing the sighing of a
con^te heart, the desires of such as he sorrowful, the fervent
hreathings of the righteous after fuller communion with God ;
where the person considered not what he said, and had no
feelings corresponding with the solemn words he uttered^ — is to
witness an awful breach of the third commandment, which God
will the more signally punish, because the excellent prayers
came from feigned lips. And alas ! how few are there who
do not break this command both in their public and private
devotions. How low is piety in the .church of God, when
we are obliged to pray in order to escape damnation, — " Lord,
cleanse us from our secret faults ! and pardon the sins of our
holy things .'"

Even heathens thought that the names of their gods should
be treated with reverence : Plato (De Legib. lib. ix.) says,
*'*' It is most undoubtedly right not lightly to profane the
names of the gods, using them as we do common names, but
we should watch with purity and holiness all matters belong-
ing to them."

But let us hear the solenm penalty — the Lord will not hold
him guiltless that taketh His name in vain. Whatever die
person himself may think or hope, however he may plead in
his own behalf, and say, " he intends no evil, hopes he is
sincere, and thinks it his duty to say the good words, which
pious and learned men have put in the mouths of those who
cannot make prayers for themselves," 6lc. ; yet, if any man,
in the above ways, or in any other way, take the name of
the Lord his Qod in vain, God vyill not hold him guiltless : —
He will account him guilty, and punish him for it. All com-
mon swearers, blasphemers, and those who in their prayers,
or conversation, take the name of the Lord in vain, I would
address in the nervous words of Mr. Herbert, —

"Take not His name who matde Hhj moath, in vain :
It ^ets thee nothing, and hath no excuse :
Pnde and lust plead pleasure, avarice gain,
But the cheap swearer through his open riuice
Lets his soul run fat nought, and nouiing fearing.
Were I an infidel, I wouW hate ttcearing."

VOL. II. 4 o

i

96 THE TEN COMMANi^MSNTS ;

THK FOURTH COJIMANDMBKT.

Against Profanation of the Sahbathj and Idleness on the

other Days of the Week.

Rememher the sabbath day, to keep it holy, ver. 8.

As thiB wftB the most ancient institution, God calls upon
them to remer/dfer it. As if £te h»A said, Do not forget that
when I had finished the creation of the heavens and the earth,
and all that is in them, I instituled the sabbath ; and remem-
ber why I did so, and for what purposes.

The word nar shahath, signifies he rested, and faience shor
hath, or sabbath, the seventh day, or the day of rest, or rest
simply. In six days God created the heavens and the earth,
and rested, that is, ceased to create on the seventh day ; and
has consecrated it as a day of rest for man. Rest to the body
from labour and toil : and rest to the soul from all worldly
cares and anxieties. He who labours with his inind on the
sabbath day, is as culpable as he who labours with his hands
m his ordinary calling. It is by the authority of God, that
the sabbatli is set apart for rest and religious purposes, as
the six days of the week are appointed for labour. How
wise is this provision ! How gracious this command ! It is
essentially necessary not only to the body of man, but to all
the animals employed in his service : take this away, and the
labour is too great ; both man and beast would fail under it.
Without this consecrated day, religion itself Would fail, and
the human mind becoming sensualized, would soon forget its
origin and end.

Even as a political regulation, it is one of the wisest and
most beneficent in its effects of any ever instituted* Those
who habitually disregard its moral obligation, are to a man
not only good for nothing, but are wretched in themselves, a
curse to society, and often end their lives miserably. The
idler is next to the sabbath-breaker. As God has formed both
the body and mind of man on principles of actimty, so He
designed him proper emplo3rment: and it is His decree^
that die mind shall improve by exercise, and the body find
increase of vigour and health in honest labour. He who
idles 2CW9.Y lus time on the six days, is equally culpable, in
the sight of God, as he who works on the seventh. The idle

K

A DlfCOURSE OH BXOD. XX. I — 17. ' 27

peraon is Drdinarily clothed in r.Offs ; and if has ever been
remarked in all Christian countries, that sabbadi-breakers ge-
nerally come to an iginominioiu death.

The appointment of the sabbath ie the jSrst command ever
given to man ; and that the aanctificatioii of it vres of great
consequence in t re may learn from the tb- -

lions repetidona < re may obeerre that it has

atiU for its object i t of the soul, but the hcftlA

and comfort of th

Because this o lot been particularly mco-

tioDed in the New Testament, as a moral precept bini^g on
all, therefore some have presumptuously inferred, that there
is no saitbaih under the Christian Dispensation. Were tbere
none, Christianity itself would soon become extinct, and reli-
gion would soon haTc an end. But why is not the moral ob-
ligation of it insisted on by our Lord and the Apostles t
They havu sullicicntiy insisted on it, — they all kept it sacred,
and so invariably did all the primitive ChristianE ; though
some observed the last day of the week, the Jewish sabbath,
instead of the first day, in commemoration not only of God's
resting from His work of creation, but also of the resurrection
of Christ from the dead. But to insist on the necessity of
observing it, was not requisite, because none doubted of its
moral obligation ; the question itself had never been disturbed ;
not so with circumcision and other Mosaic rites. The truth
is, it is considered as a type. AH ti/pes are of full forces tiB
the thing signified by them take place : — but the thing signi-
fied by the sai>bath, is thai Test in glory, which remains for
ibe people of God, and in this light it evidently appears to
have been considered by the Apostle, Heb. iv. As, therefore,
the antetifpe remains, the moral obligation of the sabbath
moat continue, till time be swallowed up in eternity. The
world was never without a saiAalk, and never will be. And
there is scarcely a people on the face of the earth, whether
civilized or uncivilized, that has not agreed in the propriety of
having a aobbath, or something analogous to it But it has
been objected, that the sabbath could be only of partial obli-
gation ; and afiect those only whose day and night were di-
visible into twenty-four hours ; and would never be intended
la apply to the inhabitants of either of the polar regiojt,
where their days and nights alternately consist of aeoeral

28 ' THE TEN COMMANDMENTS ;

months each. This objection is very slight The object of
the Divine Being is evidently to canse men to apply the
seventh part of time to rest : and thb may be as easily done at
Spitzbergen as at any place under the equator. Nor is it of
particular consequence where a nation or people may begin
their sabbath observances ; — ^whether it fall in with our, or
the Jewish, or even the Mohammedan sabbath, provided they
continue regular in the observance, and hallow to religious
uses this seventh part of time.

In His mercy, the Divine Being has limited our labour to
six days out of seven. In order to destroy the institution of
God, the French National Assembly divided time into decads^
and ordered every tenth day to be kept as a day of relaxation,
dissipation, and merriment. The offended God wrought no
miracle to bring back His institution ; but, in the course of
His providence, He annihilated them and their devices, and
restored the sabbath, in spite of legislative enactments to the
contrary ; and the people, bad as they were, rejoiced to be
put in possession of tiie sabbath which God had consecrated
to rest and religious uses, from the foundation of the world.

But let us remember, as before noted, that while we rest
on the sabbath^ we do not idle away the other six days. The
Lord commands. Six days shalt thou labour and do all thy
work^ ver. 9. Therefore, it has been justiy observed, that he
who idles away time on the six days, is equally guilty before
God, as he who does his ordinary work upon the sabbath.

No work should be done on the sabbath, that can be done
on the preceding day, or can be deferred to the ensuing week.
Works of absolute necessity and msrcy, are alone excepted.
He who works by his servants or caMle, is equally guilty as
if he worked himself: for God has commanded that both the
cattle, and the male ^nd. female servants^ shall rest also. Yea,
the slave himself is included ; for so the original word najr
abed often signifies. But in what a state of moral depravity
must those slave-holders be, who reduce their slaves to such
a state of wretchedness^ that they allow them only the sabbath
day to cultivate those grounds from which they are to derive
their subsistence ; having no food allowed them but what they
are able to bring out of the earth on that day in which the
supreme Loixl has commanded their masters to give them rest^
and to require no m-anner of labour from them. Such ene-

▲ DISCOURSE ON EXOD. XX. 1 17. 29

mies to God must expect no common judgment from the jus-
tice of the Most Highy whatsoever countries they may j^diabit.

Where men are unmerciful to their own species, no wonder
that they have no feeling for the* beasts that perish. Hiring
otU horseSj &c. for pleasure or business, going on journeys,
paying worldly visits, or taking jaunts on the Lord's day,
are breaches of this law. Pot^ God care for oxen ? Yes,
and He mentions them with tenderness — that thine ox and
thine ass may rest : — How criminal to empl(yjr the labouring
cattle, on the sabbath, as well as on the other days of the
week! In stage coacJies, emd on canals, horses are in con-
tinual labour. In general there is no sabbath observed by
the proprietors of those vehicles. Yet, so tender and scru-
pulous are some proprietors, that they would not on any ac-
count do any of these things themselves ; but they can be
«^re-holders in stage-coaches, wagons, canal boats, 6lc, dc-c.
where the sabbath is constantly profaned, and from which
they derive an annual profit ! Qood souls ! ye would not do
these things yourselves ; you only hire other persons to do
them, and you live by the profit ! Take heed that you enter
all these things punctually in your leger, for the day is at
hand in which you must render a strict account More cattle
are destroyed in EnglandMhsin in any other part of the world
in proportion, by continual labour. The noble horse, in ge-
neral, has no sabbaih. Does God look on this with an indif-
ferent eye? Surely he does not ^^ England,'^* said a fo-
reigner, " is the paradise of women, the purgatory of servants
and the hell of horses,**

On this head, I conclude with. Reader, remember that thou
keep holy the sabbath day— thou needest the rest of it for
thy body ; and the religious ordinances of it, for thy soul,
' God has hallowed it for these purposes : observe it as thou
oughtest, and it will bring health to thy body, and peace to
thy mind. So be it ! Amen.

THE FIFTH COMMANDMENT.

Against Disrespect and Disobedience to Parents,

Honour thy Father and thy Mother, that thy days may be
long upon the land, 6lc, ver. 12.

Hear, ye children : — God has given us only ten command'

30 THE TEN COMMANDMENTS ;

mefUSf essentially necessary to our happiness in Our religious,
civil, ^d domestic life ; and one of Uie ten speaks of^ and
strongly recommends, obedience to parents. Nature and
common sense teach us that there is a degree of affectionate
respect which is owing to parents, and which no other persons
can properly claim. For a considerable time, parents stand,
in some sort, in the place of God to their children ; and there-
fore rebellion against their lawful commands has been consi-
dered as rebellion against God. This precept, therefore,
prohibits not only all injurious acts, irrererent and unkind
speeches to parents ; but enjoins all necessary acts of kind-
ness, filial respect, and obedience.

We can scarcely suppose that man honours his parents
who, when they fsdl weak, blind, or sick, does not exert him-
self to the uttermost in their support In such cases God as
truly requires the children to provide for their parents, as he
required the parents to feed, nourish, instruct, support, and
defend the children, when they were in the lowest state of
helpless infancy. Honour the Lord with thy substance, says
Solomon, Prov. iii. 9. On this the Rabbins say. Honour also
thy father and mother : the Lord is to be thus honoured, if
thou have it : thy father and mother, whether thou have it or
not ; for, if thou have nothing, thou art bound to beg for
them. Nor will the Lord have that given to religious uses
which the parents need. Our Lord has exposed, and deeply
condemned this conduct. See Matt. xv. 5 — 9. Mark vii.
10—13.

All the reasonable commands of parents^ children, while
they are under their jurisdiction, should punctually obey.
And even in c-ases where parents have no right to command,
(as in matters of religion, which refer only to God and the
conscience, and in the choice of partners for life, in which
the parties themselves are alone interested, because they are
to dwell together for life,) their counsel and advice should be
respectfully sought, as their age isind experience often enable
them to speak oracularly on such a subject But if the pa-
rents and children live in a state of peace and good under-
standing together, they will seldom disoblige each other in
matters of this kind.

Children hate death and love life — tibey hope for many days,
ind the hope of happiness seems to smile continually on them.

A DI8C0UR8B ON SXOD. XX. 1 — 17. 31

To this feeling God addresses Himself: Honour thy father
and thy mother, that thy days may be long upon the land
which the Lord thy God gweth thee. This, as the Apostle
observes, Eph. vi. 2. is the first commandment to which God
has annexed a promise, and therefore we may learn, in some
measure, how important the duty is in His sight In Deut
V. 16. it is added by the same spirit. That it may go weU
with thee : we may therefore conclude, that it will go ill with
the disobedient : and there is little room to doubt, that the
untimely death of numy young persons were the judicial con-
sequences of their disobedience to their parents. Most who
come to an untimely end, are obliged to confess that this,
with the breach of the sabbath, were the principal causes (Mf
their ruin. Reader, art thou guilty 1 Humble thyself there-
fore, before God, and repent

1. As children are bound to succour their parents^ so pa-
rents are bound to educate and instruct their children in all
useful and necessary knowledge; and not bring them up
either in ignorance or idleness.

2. They should teach them the fear and knowledge of
God : for how can parents expect affection or dutiful respect
from those who have not the fear of God before their eyes ?
Those who are the best educated, are generally the most af-
fectionate and obedient

THE SIXTH COMMANDMENT.

Against Murder and Cruelty.

Thou shaU not kill, ver. 13.

God is the Foimtain and Au^or of life — no creature can
give life to another : an archangel cannot give life to an angel
— an angel cannot give life to man — ^man cannot give life
even to the meanest of the brute creation. As God alone
gives life, so He alone has a right to take it away : and he
who, without the authority of God, takes away life, is proper-
ly a murderer. This commandment, which is general, pro-
hibits murder of every kind : —

1. All actions by which the life of our fellow-creatures may
be suddenly taken away, or abridged.

2. All* wars for extending empire, commerce, dw;.

3. All sanguinary laws, by the operation of which the lives

32 THE TEN COMMANDMENTS ;

of men may be taken away for offences of comparatiyely
trifling demerit

4. All bad dispositions, which lead men to wish evil to, or
meditate mischief against, each other ; for the Scripture says.
He thai hateth his brother in hds hearty is a murderer.

5. All want of charity and humanity to the helpless and
distressed ; for he who has it in his power to sa'oe the life of
another, by a timely application of succow, food, raiment,
medicine, dc«. and does not do it ; and the life of the person
either falls or is abridged on this account ; he is, in the sight
of God, a murderer. He who neglects to save life, is, ac-
cording to an incontrovertible maxim in law, the same as h«»
who takes it away.

6. All who by immoderate and superstitious fastings, mace-
rations of the body, and wilful neglect of health, destroy or
abridge life, are murderers ; — whatever a false religion and
ignorant superstitious priests may say of them. God will not
have murder for sacrifice.

7. All duellists are murderers — almost the worst of mur-
derers : each meets the other with the design of killing him.
He who shoots his antagonist dead, is a murderer : he who
is shot is a murderer also. The survivor should be hanged ;
the slain should be buried at a cross way, and the hanged mur-
derer laid by his side.

8. All who put an end to their own lives by hemp, steely
pistol^ poison^ drownings &c are murderers — whatever coro-
ners' inquests may say of them ; unless it be clearly proved
that the deceased was radically insane.

9. All who are addicted to riot and excess ; to drunkenness
and gluttony; to extravagant pleasures, to inactivity and
slothfulness ; in short, and in sum^ aU who are influenced by
indolence, intemperance, and disorderly passions, by which
life is prostrated and abridged, are murderers : for our bless-
ed Lord, who has given us a new edition of this command-
ment, Matt xix. 18. proposes it thus : Thou shalt do no mur-
der, — ^no kind or species of murder; and all the above are
either direct or consequent murders ; and His beloved disci-
ple has assured us, that no murderer hath eternal life abiding
in him. I John iii. 15.

10. A man who is full o{ fierce 2Lnd furious passions ; who
has no command of his own temper, may, in a moment, de-

A DISCOURSE ON EXOD. XX. 1 — 17. 33

stroy the life eren of his friend^ his t^^e, or his chiUL AU
such fell and ferocious men are murierers ; they e^er carry
about with them the murderous propenaity, and are not {May-
ing to Qod to subdue and destroy it

THE SEVENTH COMMANDMENT.

Against AduUery^ Fomicatiofh and Vhcleanness,

Thou shalt not commif aduUery^ ver. 14.

The word adultery, adtUteriwn, has probably been derived
or contracted from ad alterius thorum — ** to another's bed ;*'
for it is going to the bed of another man^ that constitutes the
act and ^e crime. Perhaps the derivation may be yet more
simple : ad alteram — to another woman ; and ^e known to
be the wife of another man. Adultery ^ as defined by our
laws, is of two kinds :— {2oti5Ze, when between two married
persons : single^ when one of the parties is single^ the other
married*

One principal part of the criminality of adultery, consists
in its injustice: — l.^It robs a man of his right, by depriving
him of die affection of his wife. 2. It does him a vsrongt by
fitthering on him, and obliging him to maintain as his oion, a
spurious offspring ; a child which is not his.

The act itself, and every thing leading to the actf is pro-
hilnted by this commandment ; for our Lord aaySf even he
who looks on a woman to lust after her 9 has already commit^
ted adultery with her in his heart. For to such there is only
time and place wanting, if the other party be willing, to com-
plete the crime. And not only adultery is forbidden here,
but fornication also ; as we may gather firom oiur Lord's
words. Matt. xv. 19. where, producing the commandments in
order, He gives a word for each ; but when he comes to the
seventh^ He gives two words to express its sense : — ^ For out
of the heart proceed evil thoughts, murders, fi^txum^ fnffum^
adulteries^ fomicaiionSf thefte, false witness, Uasphemies,'^
thus shewing that fornication was included under aduUery^ in
the seventh commandment.

Under thia same prohibition, all impure bookSf songSf paint-
ings^ 6lc, which tend to inflame and debauch the mind, are
included. And so is that crime, not proper to be named ;
and more disgraced, and in the sight of God and reason,

VOL. II. 5

34 THE TEN COMMANDMENTS ;

more abominable than aU the rest: and against which our
laws are so severe, and the public odium more signally ex-
cited. I need not spend any time on the feet, that both oduZ-
tery and fomicaiion often mean idolatry in the worship of
Crod. The reason of this, see in the beginning of this dis-
course.

THE EIGHTH COMMANDMENT.

Agmnet Stealing and Dishonesty,

Thou shdU not steals ver. 15.

Thou shalt not take what is not thy own, and apply it to
thy own use. All rapine and theft are forbidden by this pre-
cept : as well national and commercial wrongs, as petty lar-
ceny, highway robberies, house-breaking, private stealing,
knavery, cheating, and defrauds of every kind. Also, the
taking advantage- of a buyer's or seller's ignorance, to give the
one UsSy and make the other pay morc^t for a commodity than
it is worth, is a breach of this sacred law. All withholding
of rights, and doing of wrongs, are against the spirit of it.

But the word is principally applicable to clandestine steal-
ing, though it may undoubtedly include all political injustice
and private wrongs. And, consequently, all kidnapping,
crimping, and slave-baling, are prohibited here, whether
practised by indimduaU, the stale, or its colonies, I greatly
doubt whether the impress service stands clear here^ Crimes
are not lessened in their demerit by the nuTnber or political
importance of those who commit them. A state that enacts
bad laws, is as criminal before God as the individi^ who
breaks good ones.

It has been generally granted, that under the eighth com-
mandment injuries done to character, the depriving a man of
his reputation or good nams, are included : and of a worse
robbery than this, no knave can be guilty ; and a greater loss
no honest man can sustain : hence the correct and nervous
saying of one of our best poets, which never sufie^ by being
frequently quoted : —

** Ooodname in man or womnn, dear my lord,

l6 the immediate jewel of their soals :

VHrn steals my purse Btjoaia trashy 'tis something, nothing;

*Twa« minef 'tis his, and ha« been slave to thousands ;

A DISOOimSE ON EXOD. XX. 1 — 17. 35

But he that jUcAe* firopn QM my ^ooeffUHM^
Riibs me of that which not enrichce him,
And makes me poor iildeed.'^

But among all thieves and. knaves^ he is the most execrable
who endeavours to rob another of his character, that he may
enhance his own : lessening his neighbour, that he may ag-
grandize himself. This is that pest of society, ndio.is full df
kind assertions tagged with buts. '' He is a good kind of
man ; Imt — every bean has its black." " Such a one is very
friendly ; but — it is in his own way." " My neighbour N.
can be very liberal ; but — ^you must catch him in the hu-
mour." Persons like these speak well of their neighbours,
merely that they may have the opportunity to neutralize all
their commendations, and make them suspected whose cha-
racter stood deservedly fair, before the traducer began to pilfer
his property. He who repents not for these injuries, and
does not make restitution, if possible, to his defrauded neigh-
bour, will hear, when God comes to take away his soul, these
words more terrible than the knell of death. Thou shalt not
STEAL. See under the ninth conrmiandment ; and see Ser
mon XXI.. on Psal. xv.

THE NINTH COMMANDMENT.

Against False Testirnony^ Perjury^ Lying, and Deceit,

Thou shalt not bear false witness against thy neighbour,
ver. 16.

Though th6 word njn radh, signifies to feed or nourish, and
is used to express a friend, even one who is peculiarly inti-
TTuUe : yet it often means any person living nigh to another ;
one of the same village — ^an acquaintance. Here it signifies
any person, — any human being, — a fellow-creature, — whether
he rank among our enemies, or our friends, — ^whether he be
near, or far off.

Not only false oaths to deprive a man of his life or of his
rightr are here prohibited, but also, all whispering, tale-bear-
ing, calumny, and slander, where the object is to bring the
neighbour to pain, loss, or punishment. In a word, whatever
is deposed as a truth, which is false in fact, and tends to in-
jure another in his body, goods, or influence, is against the
spirit and letter of this law. Suppressing the truth, when

36 THE TEN COMMANDMENTS ;

known, by which concealment a man may be iefrartded of
his jjTippeTty., or his good name ; or fie mider injuries or disa-
bUiUes, which a discovery of the truth would have prevented,
is also a crime imder this law. The conduct of every liar and
deceiver^ comes under the ben of this commandment The
liar is always pretending to bear witness to the truth ; and
ytt his testimotiy is false. A liar^ who is knovm to be such,
is detested of men : a liar is always knoWn to be such, by
the Searcher of hearts, and by Him is held in sovereign ab-
horrence. He who bears a false testimony against even the
devil himself, comes under the curse of this law, because his
testimony is false, Gk>d is the punisher of falsehood, though
His enemy be its object

THE TENTH COMMANDMENT.

Against Covetou^ness.

Thou shait not covet^ ver. 17. nonn vh lo tachemod — the word
iDH chamadi signifies an earnest and strong desire after a mat-
ter, on which all the affections are concentrated and fixed,
whetheY the thing be good or had. This is what we com-
monly term covetousnesSj which word is taken both in a good
and bad sense. So when the Scripture says, that covetous-
ness is idolatry : yet it also say^, /!ovet earnestly the best
things ; so we find that this disposition is sinful or holy, ac-
cording to the object on which it is fixed. In this command,
the covetousness which is placed on forbidden objects, is that
which is prohibited and condemned. To covet in this sense,
is intensely to long afler, in order to. enjoy a property^ the per-
son^ or things coveted. He breaks this command, who by
any means endeavours to deprive a man of his house j or farm,
by solne underhand and clandestine bargain with the original
landlord : what is called, in some countries, taking a man's
house and farm over his head. He breaks it also, who lusts
after his ndghbour's wife, and endeavours to ingratiate him-
sdf into her affections, by striving to lessen her husband in
her esteem : — and he also breaks it, who endeavours to pos-
sess himself of the servants, cattle, 6lc, of another, in any
clandestine or unjustifiable manner. This is a most excellent
moral precept, the observance of which will prevent all puUic
crimes : for he who feels the force of the law which prohibits

i

A DISCOVRSE ON EXOD. XX. 1 17. 37

the inordinate desire of any thing that is the property of an-
other, can never make a breach in the peace of society by an
act of wrcng to any of even its feeblest members.

Before I conclude, I feel obliged once more to reprehend
the bad faith^ of the church of Rome : we have already seep
that this church has in effect struck out the second command-
ment, relative to image worship, that she might have nothing
in the Bible that might directly testify against her idolatry :
and this fearful libeitty she has taken in opposition to the ori-
ginal Hebrew, all the ancient and moduli versions, her own
accredited versions — the Septuagint and the Vulgate; and
against the judgment and usage of every other Christian
church on the face of the earth, all of which consider it as a
separate commandment To colour this deceit, knowing that
God had given t^n commandments, ^nd that Himself had ex-
I^-essly named this number, Deut iv. 13. this church, after
having disposed of the second^ by joining it to the first, in
order to keep up the number ten. divided the tenth commsmd-
ment into two, against all Scripture, reason, and common
sense ; for the tenth commandment contains only one subject,
and that absolutely indivisible : it is against covetousness, and
against that only, as even a child may discern. This com-
mandment divided into two, makes the luTith and tenth, of the
church o{ Rome, thus : —

" Commandment ix. Hum shalt not covet thy neighhour^s
wife.

** Commandment x. Thou shalt not covet his house, nor
his man-servant, nor his maid-servajnt, nor his ox, nor his
ass,7wr any thing thai belongs to him"

This division is without a difference : for it is the same
principle that covets the man-servant, the maid-servant, the
ox, the ass, or any thing that is his, as thai which covets the
neighbour's wife, as she is most evidently included among the
any things that are his. In vindication of this division it
has been stated, that H is thus divided in the Hebrew text : —
it is true that in some of the Masoretic Bibles there is some-
times the space of a letter after the words ijn nrK isheth
reica, " Thy neighbour's wife ;" but this is no authority to
make two commandments out of one ; and were we to consider
such a space as authority to divide a commandment, we
might make three or four different commandments out of the

D

38 THE TEN COMMANDMENTS ;

fourth; for so many divisions it has in almost all Hebrew
Bibles : besides, there are 239 MSS., and with them the So-
maritan, which have been collated hy Kennicott and De Bossi^
that have no space after the above words : and out oifive an-
cient MSS. in my own collection, there Btefour which have
no such space. The division is therefore arbitrary and un-
authorised : and the making two commandments out of one,
is absurdj in reference to tfie sense, and sinful in reference
to the design.

Having now gone over this Decalogue, and endeavoured
to give the true meaning of each precept, it might be thought
proper to give the sum of the whole in such a way as they
might be essilf remembered ; and readily applied to all parts
of our moral conduct To do this would not be very difficult,
but to do it better than it has been done in the common Cate-
chism of the Church, would be a task indeed. As every
adult may not have the catechism at hand, and those who
have learnt it when young, may have unfortunal^y forgotten
it, I shall transcribe it here : — -

" Q. What dost thou chiefly learn by these command-
mentst '

" A. I learn two things ; my duty towards God, and my
duty towards my neighbour.

" Q. What is thy duty towards God ?

" A. To believe in Him, to fear Him, and to love Him,
with all my heart, with all my mind, with all my soul, and
with all my strength : to worship Him, to give Him thanks,
to put my whole trust in Him, to call upon Him, to honour
His holy name and His word, and to serve Him truly all the
days of my life.

" Q. What is thy duty towards thy neighbour ?

" A. To love him as myself, and to do to all men as I
would they should do unto me : to love, honour, and succour
my father and mother : to honour and obey the king, and all
that are put in authority under him : to submit myself to all
my governors, teachers, spiritual pastors, and masters : to
order myself lowly and i-everently to all my betters : to hurt
nobody by word or deed : to be true and just in all my deal-
ings : to bear no malice nor hatred in my heart : to keep my
hands from picking and stealing, and my tongue from evil-
speaking, lying, and slandering : to keep my body in tern-

A DISCOURSE ON EXOD. XX. 1 17. 39

peraHce, soberness^ and chastity : not to covet or desire other
men's goods ; but to learn and labour truly to get my own
living, and to do my duty in that state of life unto which it
shall please God to call me."

It is no ordinary recommendation of the passages which I
have quoted, that when the famous Doctor Franklin under-
took to draw up a catechism upon moral and economical prin-
ciples for the Americans^ he incorporated the above passages
in his work, with very little alteration, as peculiarly excellent

As obedience to these commandments is so essentially ne-
cessary, and they came to us from atid with the highest au-
thority, and that the fallal spirit of man is not able to observe
them in their letter and spirit without the especial help of
God, I do not think that a sincere heart can ever find more
suitable expressions to clothe its desires, when praying for
such help from God, than are contained in the Collect prefix-
ed to these commandments, in the introduction to the Com-
munionrsermce of our church, which I shall also subjoin : —

*' Almighty God, unto whom all hearts are open, all desires
known, and from whom no secrets are hid; cleanse the
thoughts of our hearts by the inspiration of thy holy Spirit,
that we may perfectly love thee, and worthily magnify thy
holy name, through Christ our Lord. Amen."

And as every man must know that he has broken these
conunandments, and stands in need of God's mercy to pardon
what is past, and His grace to help him in the time to come,
it is witfi great propriety, that when the minister ends each
commandment, the people cry out, "Lord, have mercy upon
us, and incline our hearts to keep this law !" And when the
last is read, that they should all join with heart and voice in
the following petition, which I must cordially recommend to
all my readers, — " Lord, have mercy upon us, and write all
these thy laws in our hearts, we beseech thee T' We have
broken them, and need Tnercy — we must keep them, but shall
not do it, miless God incline our hearts to do it, and write
them aU upon our hearts by the finger of His power, as that
finger wrote the originals on the tables of stone I Amen, so
be it, Lord Jesus !

SERMON XVIII.

THE LORD'S PRAYER.

aa= 1 1

MATTHEW, Chap. vi. ver. 6—13.

6. And when thou prayest, thou shalt not be as the hypocrites are : fat tbc^ lo?e to
pray Branding in tlie synagogues, and in the comers of the streets, that they may
be seen of m^i. Verily, I say unto you, they have their reward.

6. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy

door, pray to thy Patner which is in secret ; and thy Father which seeth'in secret
shall remrd tl^e openly.

7. But when ye pray, use not vain repetitions^ as the heathCTi do : for they think that

they sfaaU be heaurd for their much qieaking.

8. Be not y« therefore like unto them : for your Father knoweth what things ye have

need of before ye ask Him.

9. After this manner therefore pray ye : Qur Father which art in heaven^ haDowedbe

thy name,
la Thy kingdom come ; thy wiU be done in earth as it is in heaven.
IL Give us this day our daily bread :

12. And forgive us our debts as we fin^ve our debtors.

13. And lead us not into temptation, but deliver us from evil : for thine is the kiogdom,
and the power, and the glory, for ever. Amen.

In speaking on this subject, I shall first consider, —

I. The nature of prayer.

n. The object of prayer*

m. The end aimed at by i^raying.

IV. What wovare to avoid in order to pray successfully.

y. Those petitions that contain all that is necessary for
the welfare of the supplicant in the Lord's prayer^

VI. The doxology.

I. Of the nature of (Grayer : — or an answer to the simple,
but very important question, Whai is 'prayer f

Prayer has been defined, " An ofierii\g of our desire to

A DISCOURSS ON MATlT* VI. 5^—13. 41

God for ihings lawfhl and needful, with a hnmbk cimfidenc^
to obtain them, through the alone merits of Christ, to the praise
of Ae mercy^ truth, and power of God ;" — and " its parte are
said to be invocation, adc/toMon, ctmfession, petition, pleadings
dedicaiion, thanksgiving, and blessing,''^ Though die defini'
tion be in^>erfect, yet, as far as it goes, it is not objectionap
ble : but the parts of prayer, as they are called, (except the
word petition,) have scarcely any thing to do with the naiure
of prayer ; — they are in general, separate acts of devotion,
and attention to them in what is termed praying, will entire]^
mar it, and destroy its efficacy.

It was by following this division, that long prayer^ have
been introduced among Christian congregations, by means of
which, the spirit of devotion has been lost : for where such
prevail most, listlessness and deadness are the principal cha^
racteristics of the rdigious services of such peoj^e ; and these
have often engendered formality, and, frequently, total indif-
ference to religion. Long prayers prevent kneeling, for it is
utterly impossible for man or woman to keep on their knees
during the time such last Where these prevail, the people
either stand or sit. Technical prayers^ I have no doubt, are
odious in the sight of God ; for no n&an can be in the spirit
of devotion who uses such : it is a drawing nigh to' God with
the lips, while the heart is (almost necessarily) far from Him*

The original words in ancient languages, generally afford
the best definitions of the things of which they are the signs ;
for as names were first given from necessity, and for con-
venience, terms were used which were borrowed from auctions
by which some remarkaMe property or properties of the sub*
ject were expressed. " FOr, the imposition of names cannot
be considered as arbitrary ; but for some cause, on account
of some eminent properly, attribute, or action ; in short, for
some reason appertaining to the thing which bears that i^amei
and hence," says a learned philologist, " the verb and the ad-
jective, between which there is a great affinity, generally point
out the nature of the nmin ; the one expressing its auction and
staie, the other its property and quality. Hence too, it w^
pears, the verb is the proper radix or root of the word : for
when a nmbn cannot -be brou^t to a verb, it will be impossi*
ble to have a clear conception of its meaning ; and it will
appear to be a mere arbitrary sign."

VOL. u. 6 D 2

4A THS LORB S PitAYXR ;

Let us apply the«e obseryation^ to the original words of
the text : — When thou prayesU-^Oraf iFfc9r§vxn* The word
wfrtvxnh prayer,, is compomided of w^^c, to, or with^ and ••x^f
a vow ; because, to pray aright, a man hinds, hipaself to God
as by a votr, to live to His glory, if .He will grant Him his
grace. The verb iv^^fuu^ signifies to pour out prayers^ ox
vowSf from fv, welU and x'»9 1 pour outy probably alluding to
the offerings or Itbaiions, which were poured out before^ or
on the altar. As in ancient times, prayers were scarcely erer
offered to the Divine Being, without sacrifice or obtdHon ;
hence the reason of the word which is used to express prayef*
Sacrifice was ^erefore understood to be essentially necessary
to prayer ; because the supplicant, conscious of his guilt,
brought a sacrifice to make atonement for it ; and to tli^ he
joined fervent prayer^ that the Object of his worship would
accept the sacrifice in reference to the purpose for which it
was offered. And on the other hufoA, sacrifice always impli-
ed prayer, — prayer, that the evils deserved and dreaded
mig^t be turned away ; the transgression pardoned by which
the guilt was incurred ; and divine strength obtained by which
future transgression might be prevented : and all this would
be naturally accompanied with serious resolutions to avoid
the evil and choose the good, in future, and to live so as not
to displease Him from whom the supplicant sought so great a
fevour : — ^hence the vow.

Now, these prayers, resolutions, and vows, were all found-
ed on the merit of the sacrifice which was brought, and not
on account of the mere act of praying, or the words pro-
duced. As prayer, therefore, which necessarily implied the
earnest desire of the heart to receive mercy from the hand of
God to pardon sin, and grace to help in time of need, is ever
accompanied with a due sense of sin, and the supplicant's total
unworthiness of the blessings he requests, knowing that he
has forfeited life and every good by his transgressions, uid
cannot depend on any thing that he has done, is doing, or
can do, to atone for his sin ; therefore, he brings his offerings :
and the offering of sacrifice i^ essential to the completion or .
perfection of his prayer, and the gracious answer whicli he
solicits. Tins has been the true notion of prayer, not only
among the Jews, but even among all- Jieaihcn nations, where
any sacrificial system prevailed, and should be the notion of

A BISCOURSE OX MATT. VT. 5-— 13. 43

h ki afi Christian countrids, where the passion and death dT
Jesus Christ are considered a sacrifice for sin : and this is
the light in which they are universally exhibited, both in the
Old and New Testambnt^.

A proper idea of prayer, therefore, is, " tAa pouring out
lAe soul before God, wi^ the hand of faith placed on the head
of the Sacrifi^dal Offering j imploring mercy, and presenting
itself a yree-iotZ/ offering nnto God, giving up body, soul, and
spirit, to be guided and governed, as may seem good to His
heavenly wisdom ; desiring only, perfectly to love Him, and
serve Him with all its powers, at all times, while it has a
being."

As a man, to pray aright, must be in this, spirit, must feel
himself wholly dependent on Godj therefore, prayer is the Ian-
guage of Jependence :■ he who prays not, ii^ endeavouring to
live independently of God : this was the first curse^ and con-
tinues to be the greaZ curse of mankind. In the beginning
Satan says, ^ eat this fruit, and ye shall then be as God."
That is, ye shall be independent : the man hearkened to his
voice, — ate the fruit,— sin entered into the world; and notr
wi^tanding the full manifestation of the deception^ the ruinr
ous system is sjdll pursued; man Mdll, if possible, live inde'
pendently of God: hence, he either prays not ai ally or uses
the language without the spirit of prayer.

n. Who, or what is tiie object of prayer ?

As the object of true faith is God, sq is He the Object of
prayer : but the word of Chdj and especially His promises^
are also the objects of prayer : for it is the fulfilment of the
promises contained in that word, unto which the prayer of
fidth must have its eye directed. But even tiie Scriptures
are but a secondary object of faith and prayer : — ^they, it is
true, contain Gpd*s truth ; but they cannot accomplish them'
selves : God alone can give them their fulfilment Both the
understanding and the w^ are here engaged : for truth is
the object of the understanding ; as good is the object of the
wiUy we believe the truth, in order to get the good. There-
fore, the Lord saith, TaJce with you words, and come unto
the Lord; say unto Him, Take away all tniguity, and receive
us graciously ; so will we render the calves of our lips ; that
is, we shall present Him the sacrifice promised, and give Him

44 THE lord's prater ;

due praise for the mercy He sends. See Hos. xir* 2. and
Heb. xiii. 16. •

God, therefore, on His mercy^eal, is the Object oi prayer;
and to ^x the mind, and prevent it frbm wavering, the sup*
j^cant should consider Him under such attributes as are best
stdted to his own state and wants. There are three general
tiews wMch may be taken of this divine Object : — Infinite
Wisdom^ — InfirvUe Power j — Infimte Goodness^. There are
few l^es^gs we want thai do not come from one or other of
diese three sources : we are either ignorant^ and want iru-
struction; — weak, and need power ;*-wretched, and need
mercy. As we feel, so we should pray ; and, in order tO/feel
aright, and pray successfufly, we shouki endeavour to find out
our state ; to discover our most pressing wants ; and to find
these, we need much Zi^^, which the Holy Spirit alone can
impart ; hence, strange as it may appear^ we must pray, be-
fore we begin to pray. We must pray for light to discover
our state, that our eye may affect our heart, in order .to go
successfully to Ae great Object of prayer, ^ to get our wants
summarily supplied. We must pray first to see what we
need ; and then we shall pray to get our wants suppMed.

HI. What is the end proposed by our praying %

The end is, to get our souls finally saved ;— ^to become
wiser and better ; to answer the end for which G^od has made
and preserved us : — viz. to love Him with all our soul, mind,
and strength, and to live only to glorify Him* The end for
which Oirist came into the world, and shed his blood for us ;
— ^;ar. &at we might be saved from our sins, — ^that we mi^t
bear the image of the heavenly Adam, as we have borne the
image of the earthly Adam ; and shew forth th^ virtues of
Him who has called us from darkness into His marvellous
light ; — to follow Him not only in His immaculate life, but to
go about doing' good ; and as far as we can, live tp promote
the hapjnness of our fellow-creatures. In a word, to regain
here, that state of holiness from which we have falleii, — ^the
Image and likeness of God : — ^for in this unage and likeness
we were created. From these ive have fallen ;-'-and to re-
store us to these, the Lord Jesus was incarnated for us, and
died; the Just, for the unjust, that He might bring us to
heaven.

This is the great ancl important end for which we should

A DISCOURSE oir If ATT. TI. 5—13. 4S

pmfj and for which ure shoiQd live. Life Jit longest, is but
short; and every hour has urork for itself; — ^therefore, theie
is no time to spat^ ; — not one hour that we can aflR>rd to
lose : and besides, life is uncertain, we cannot assure our-
selves of one day or hour : — ^no, we cannot be certain that we
lihall live beyond the 'present moment. What need have we
then to pray ; to call incessantly upon Grod, that the great
work for eternity may be speedily completed, that when 'Skt
^th appear, we may be found of Him in peace, without spo^
and without blame, and have aA entrance into the holiest by
the blood of Jesus. Let ua hve then inx»rder to die well, —
and Uve well, that, we may live to all eternity ! No man is fit
to live, that is not fit to die : and no man is either fit to die
safely, or to Uve usefully, who is not living to Grod. Hence
the absolute necessity for prayer^ that we may receive mercy
and gn^se.

IV. What are we to avoids in order to pray successfully ?

Our Lord answers this question, by shewmg us that there
are three evils which we must avoid in prayer. 1. Hypocrir
sy. 2. Mental dissipation^ 3. Much speakings or unmean-
ing repetition,

1. Hypocrisy. — When ye pray, be not as the hypocrites.

The word hypocrite^ sigrdfies one who personates anodu^
— a counterfeit^ a dissembler — one who would be thought to
be different firom what he really is : — ^who, although he is not
religious^ wishes to be thought so ;-— and performs as many
duties of it, as he can, and in the most ostentatious way, hi
order that others may be persuaded that the character which
he assumes is genuine, and that he is a true foUower of God^
though he has nothing of religion, but the outside.

The JewGsh hypocrites hved to pray standing in the synof-
gogues, and in the comers of the streets^ ^utt they might be
seen of men. What were caUed the phylacterical prayers of
the Jews, were long ; and the canonical hours obliged them
to repeat those prayers wherever they happened to be at
fluch hours ; and so full were they o^ a vainglorious hypocri-
sy, that they are said to have contrived to be overtaken in
the streets and market-places, by tha canonical hours, that
they might be seen by the people, and applauded for their
great and exemplary devotion. As they had no piety but
what was outward, they endeavoured to let it fiilly appear*

4H THE lord's prayer ;

tfast ihey aaghi make the most of it among the people. They
prayed standing', for it would not have answered th^ end
Id kneel before Oon, for ^en they might have been unnoticed
by menj and consequently have lost that reward of which they
were in purmiit — the applause of the multitude. I have seen
fKNne Rabbins, the most c^ldinvted in Europe,^ walk the streets
of a great city, uttering in the most solemn manner th^
prayers, with the head and eyes frequently turned towards
heaven, apparently unconscious of' those who met them in the
streets. Tliese might have been sincere, but their conduct
appeared very similar to that of their ancient brethren, whidi
our Lord here reprehends.

But persons professing Christianity may be equally hypo-
eriticali though in a different way : all shcnoy religion is a Ay-
pocriUcal religion. Imposing rites and ceremonies, calcula-
ted merely to blind the eyes of the understanding, by ex*^
citing carnal feelings — speaking to the aniinal passions in-
stead of to the mind, in order to please men, and make their
party strong— 48 AyjMMTt^; abominable hypocrisy in the
sight of God. All ministers and others, who study to use fine
expressions in their prayers, rather complimenting than pray
ing to God, rank high among the hypocrites : and instead of
bdng applauded by men, should be universally abhorred by
Hieir congregations. That prayer which is the genuine ef-
Aision of a hieart deeply impressed with its own necesdties,
and the presence of God, is invariaUy as simple as it is fer*
vent and unostentatums,

2dly. Our Lord warns us against mental dissipation, B^
THOV, when thou prayest, enter intd thy closet, 6oc, Though
tins exhortation may particularly concern private prayer, y^t
there is a sense in which it may be applied to prayers in public
also. The address is very emphatic and impressive, Sv /i
•rm w^Ttvxn tiriXit tt$ r« rttfum rtvy^^But THOUi (whoso-
ever thou art, Jew, Pharisee, or Christian,) when thou pray*
est, enter into thy closet. Prayer is the most secret inters
course of the soul with God, and as it were, the conversation
of one heurt with another. The world is too profane, and
treacherouii, to be of the party, and in the secret ; we must
shut the door against it, wi^ all the afiairs that busy and
amuse it Prayer requires retirement, at least of the heart ;
for this may be properly termed the closet, in the hou^ of

A DiscotmsB ON Matt. yi. 5 — 19. 417

Ood; whidk lumse the body oi every real Chrbtian is; ito 8t
Paul, 1 Coi*. iii. 16. To this cldset we must always retirei
even in public wor^p* and in the midst of company. The
very eyes should be guarded : they often affect the heart in
such a way, as to mar and render unprofitable this most so-
lemn act of devotion. The objects that they see will present
images to the mindi which call off, or dimde the thoughts, and
produce that wandering of hearty so frequendy complained
of by many reUgious people ; whose own unguarded eyes and
thoughts are the causes of those wanderings which spoil
their devotions :-^I never could understand how any man can
have a collected mind, or proper devotion in prayer^ who,
while he is engaged in it, has his eyes open, iiot indeed fixed
on one point, but wandering through the house, beholding the
eVil and the good ; — ^he must be distracted, and his prayers
soch, unless technical, or got by heart : then indeed jie may
say his prayers, but he cannot pray them« To fix the hearty
is it not well to get this impression £bced deeply in the mind.
" I am praying to that God who, in His infinite condescen-
^on, calls Himself my Foilher, and He seeth in secret — every
feeUng, apprehension, volition, and operation of the heart, is
undep His eye ?" A sense of the divine presence has a won-
derful tendency to quiet and fix the heart«

3dly« Our Lord guards us against vain repetition — using
uMneaning words, or words expressing no sense which tfie
heart at the time aj^rehends. ^ying the same things over
and over ogam, generally to fill up the time, or, as our Lord
states, under the supposition that they shall be heard for their
much speaking. Our Lord's words are fui /kirrtA^y^rfrt , Do
not baUologise : " This word," says an ancient Greek gram-
marian, ** came from one Battus, whp made very prolix
hjHsms, in which the same idea frequency occurred." The
following observations on this pointy by the late very learned
Mr. GUSert Wakefield, I have ever admired : — " A frequent
repetiti<m of awfid and striking wcMrds, may often be the re-
sult of earnestness and fervour, see Dan. ix. 3 — 20: but
great length of prayer, which will of course involve much
sameness and idle repetition, naturally creates fatigue and
(Carelessness in the worshipper, and seems to suppose igno*
ranee or inattention in the Deity ; a fault against which our
Lord more particularly wishes to secure them, see ver. 8. ;''

4B THE LOItB^S PRATER ;

r-^ani he Olustrates .this from the H^uUmUfMreumenos i^
Terence,

Ofae ! jam denoe deos, Uxor, gratnlaikb obtundere,
Toam esse inyentam gnatam ; nin illoa ex iuo ingmiojudieat
Ut nil oredas inUUigtre, ma. idem dtcfum ait centiea.
'» Pray ihee my wife, cease from Btamiing the gods with thankagivingt because
iky daughter ie in ea/eiy ; unleee thoujudgeat of them, from thyaeU^ that they can-
not imdNVtand a thing, unleaa they are toid <^ it a hundred times."

I have said elsewhere, speaking on this subject, prayer
qmres more of the hearty than of the tongue. The eloquence
of prayer consists in the ferrency of desire, and the simplicity
of faith. The abundance of fine thoughts, studied and vehe-
ment motions, and the order and politeness of the expressions,
are things which compose a mere human hmramguey not a
huwhle and Christian prayer* Our trust and confidenoe
should proceed from that which God is able iodomus, and
not from what we say to Him. ^ " It is abominable," said a
Mohammedan, *< that a person offering up prayers to God,
should say, < I beseech thee by the glory qf thy heavens,' or,
' by the splendour of thy throne ;' for conduct of this miture
would lead to suspect that the Almighty derived glory frx>m
the heavens, whereas the heavens are created^ but Crod with all
His attributes is eternal and inimitable/'

It was a maxim among the Jews, that, *' He who multiplies
prayeTi must be heard." — And dus would be correct did it
only refer to a contiwaamxse in prayer^ or supplication ; but the
urging the same request, and spesddng the some words repeat'
edBy^ without proper attention and reverence, is that which
our Lord condemns, and of which, not only the heaihensj Imt
Jews, and Mohammedam^ are guilty ; and not a few of those
who are called Christians^ follow their steps.

It is not merely to tell God our wants, or to c^ew Him our
state, that we are to pray ; for He knows this state, and these
wants, much better than ourselves,; but to get a nmtMefeeU
ing of the pressure of these wants, and the necessity of having
them supplied ; and this we obtain by looking into our hearts
and lives ; for here particularly the eye affects the hearty and
from the urgency of the necessi^, we feel excited to pray
earnestly to God, for hb mercy : and our confessing them be-
fore Him a£^ts us still more deeply — ^induces us to be more
fbrvent — and shews us that none but God can save and defend.
And it is only to people who feel thus, that God will shew

A DtdCOtRiB ON MAiTT* Tl* 5 — 13.

Wm mttey« lie who obtains diis Ueadiog oi God, after
lediBg that he was undone and lost without it, will duly
pfizeit, watch orer, and keep it, and giTO Qod al<me the whole
glory of the grace that has brought Mm into this Btaie cf ad*
vaHon.

Y. I come now togeonnider those petitions which contain
aB that is essentially necessary for the present and et^nal
welfinre of the petitioner ; whidb are aU comj^rised in oui^
lord's pratbr.

THE PRfiFA.C£»

After ihi8 manner^ iherefore^ pray yd ver* 9^

We learn from Luke xi« h that it was in consequence of a
vequestof oneof Hisdisci^lesithat our Lord taught them tUf
prayer; — Audit came topa^ thai^ as He wls praying in a
certain piace, when He ceased^ one of His disciples said untQ
Him^ Lord^ teach us to pray^ as John also taught his disd*
pies. And He said unto thenh When ye pray 9 say^ Our
Father J ^.

jF(>r9»9 of prc^fer were frequent unong the Jews; anderery
pubHc teacher gave one to lids disciples. Some forms were
drawn out to a connderable lengthy and from these abridge*
ments were mwle : to the latter sort, ^e following prayer
properly belongs ; and consequently, besides its own impor*
lant use, it is t^plan for a more extended devotion*

What a satisfaction is it to kam from God Himself uridi
ti^uit vxfrds, and in uAat manner He would have us to pi^
to Him, so that we might not |HAy in rain. A kii^ who
draws up the petition which he allows to be presented to
liimsel^ has doubtless the fullest determination to grant the
request This is a most important eonsid^nition, and, prop^^
ly viewed, will tend much to strengthen our faith when we
pray to Him wlio has given us this /orm*

It may be justly said, that we do not consider the 7h4up of
' dds jM^yer ; the resped and attention which it requires ; the
preference to be given to it; and the spirit in which itshpid^
be ofiered* Lordj Ixadt us how I9 pray / is a prayer i»e ce s s»
Ttr to prater; for, unless we be divinely instmcted in th^
manner^ and influenced by the spirit of true ^votioui eve^
^ke prayer taught by Jesus Ghhst. hknself luay be repeated
Widiout spmtmil {urofit They are to be j^tied who, in their

vol.. xu 7 I&

go TfiK toad's prayhi^

jidbCc derotioiidy neglect this prayer. To say it b not ^
joined thus, is a pitiful objeetioii* Christ used knsk is^ imd
taught his disciples so to use it Though capable of jgreol
txtensunit yet there is no evideiice that any such public use
was made of it If it contain only the principles oi prayer ^
ind the model according to which our prayers jshould be
formed, He idio taught knows best what is contained in these
{M4ndples: and when in simplicity and godly sincerity we
oBfer to Him these very principles^ in which He will ever re-
cognize His own hand and His own heart, He will not fail to
give, us those blessings which are included under these peti-
tions, even to their utmost extent

But even they who use it in thekr public devotions, seem to
tee it in the wrong plate: should we not begin our addreases
to God with this prajrer ?— ^nd then after that manner^ con*
tinue our requests to a reasonable length. But whether used
in the beginnings middle^ or end^ let it never he forgotten.

Our Father. — It was a maxim of the Jews, that a man
should not pray alonCy but join with the Churchf ; hy which
tiiey particukrly meant, that whether ohme^ or in the Syna^
jgogue^ he should use the plural number, as comprehending
all the followers of God. Hence they say, ** Let none pray
^ short prayer,** — t. e. as they expound it, the prayer in the
singular^ but in the plural number.

This prayer was evidently made, in an especial manner, for
^le children of God : and hence wjb are taught to say, not my
Father, but, our Father. <' The heiurt of a child of God, is a
brotherly heart, in respect of all other Christians : it asks
Bothing but in the spirit of unity, fellowship^ and Christian
i^rtty, deiAiing that for its brethren, whidi it asks for itself.**
~ The word Father, placed here at the beginning of the
prayer^ indudes two gnmd ideas, which should serve for a
foundation to all our petitions ; 1. That tender and respect-
fol loVe which we should feel for God, such as that whidi
Ivell-bred children feel for their fathers. 2. That strong coi»-
ficleilce in God's love to us, such as fisUhers have for children.
'Hius, all the potions in tltts prayer stand in the. strictest re-
^ference to the word Father ; the ) three first, to the love we
Utoe fbr God ; and the four last, to that confidence which we
liave in ^Ae love He bears to us. The relation in w)iich wc
«tahd to thi^first and best of Beings, dictates to us reverence

A DISC0VJ18£ ON JKATT. VI. 5 13. kl

icr His Person; zeal ibr His Honour; obedience to His
imU ; submission to His dispehscUions and chastisements^ and
resemblance tp His Nature: When we consider that He is
our Father, to whom we come, and that it is He who bids
us come, we may indeed come with boldness to the throne
of Grace, and expect all that He has promised, and all that
we need. O, what a privilege is contained in this conside-
ration !

Which art in heaven; o if t«7$ •ipauli — ^Who art t» ih$
heavens. The word which, properly belongs to things, though
it was often formerly us^d iiistead of who, which refers to
persons : but who is certainly the most proper in this place^
for there is no amhiguity in the original article. But it is a
•matter of little moment, in our addresses to that Being who,
in His own person, is neither masculine, feminine, nor neuter.
.He is lUud Inexprimabile, — that Ineffable,— that Inconceiva-
ble, as Cicero expresses the Supreme Unknown Being. He
Jias, however, called Himself Our Father, and commanded us
so to address Him. We see Him, therefore, as our Father^
^md lose sight of all other distinctions*

In heaven, — or, in the heavens. This phrase in Scripture
seems used to express,

Ist* His OMNIPRESENCE. — The heavens of heavens canned
CONTAIN thee, 1 Kings viii. 27. ; — that is. Thou fillest im-
mensity.

2dly. His majesty and dominion over His creatures.— :-
Art thou not God in heaven, and rulest thou not over all

THE KINGDOMS OF THE HEATHEN ? . 2 ChrOU. XX. 6.

3dly. His power and might. — Art thou not God in heaven^
and in thy hand is there not power and might, so that no
oreaiure is able to withstand Thee. 2 Chron. xx. 6. Our
God is in heaven, and hath done whatsoever He pleased.
Psal. cxv. 3*

- 4thly. His omniscience. — The hordes throne is in heaven :
His eyes behold. His eye-lids try the children of men. PsaL
XL 4. The Lord looketh down from Heaven ; He bshold-
bth all the sons of men. PsaL xxxiii. 13.

5thly. His infinite purity and holiness.— ZiOoA: down from
thy holy habitation, from heaven,, ^c Deut. xxvL 16. Thou
4srt the high and lofty One, who inhabitest eternity, whose
name is Holy. IsaL Ivii. 15.

1S2 THE LOBB^S PRATSR ;

So that when we address Hiin as our Faiher, who is in the
hemienSy we should rememher these things as descriptiire of
die Being, and the attributes of that Being which we addiess.

FIRST FETITION.

HaUawed he iky name ! yer. 9*

This may be considered as a petition with which we begm
our prayer. Now that we are about to address Thee, may
we conceive aright of thy Majesty, and come before Thee
with the deepest reverence and humility !

The word sanctify, literally means to make holy. In this
sense we can never apply it to God ; but the original Word
myiti^HrM, comes from «, which dgnifies negative^ and y«, ike
earths — a thing separated from the earthy or from earMy
purposes and employments. As the word sanctified or hoi*
lowed, in Scripture, is frequently used for the consecration e{
a iking or person, to a holy use or office ; as die Levites, —
the firsUhomf — ^the tabernacle, — ^the temple, — their different
utensils, &c. ; which were all set apart from every earthly,
common, or profbne use, and employed wholly in die service
of Crod ; so die Divine Majesty may be said to be sanctified
by us, in analogy to those ^bings; — viz. When we in our
hearts separate Him from, and in our minds, concepdons,
and desires, exalt Him above earth, and att created Mngs*
When, in our addresses to Him, we dius separate Him frmn
all human passions, — ^from cJiangeableness^ fickleness, and
caprice. When we represent Him to ourselves not tnexom^
hle^ but easy to he entreated; not unwilling, but ready ta
save : not giving to one more readily than to another, who is
in the same necessitous circumstances ; not as being unwiK
ling now, to hear and grant, though He may be willing at
some future time : — ^for these things seem to attribute to
Him not only human passions, but some of the worst of
diose passions. This sanctifying is a thing of great Conse*
quence : for improper and unworthy views of Grod, often
prevent or suspend the exercise of faith ; and we too fre*
quendy imagine God to be something Kke to ourselves ; —
irresolute in mind, slow to resolve, difficult to be entreated :
feeling an unreasonable attachment to some, while he feels an
abhorrence, equally unreasonable or capricious, of otkefm
These views are unworthy of God : He is not Hke man, — He

A BISCODRSS Olf XiiTT. VI« 5 13. G3

is not like (Hnrselyes. To any prajring ftoul, He is now^ and
ever must he^ the Fountain of merqr, — ^the Well-spring of
salvation,"— always ready to pour out &e streams of bloMed-
ness to all tliem that call upon Him ; and ever^ tver more
read/y^ to hear than w^ are to praiyf and evervxm$ to give
more than we desire or deserve.

Farther, God's name, signifies Grod himself^ with all the ai-
trihates of His Divine Nature,-— His power, meroy, good-
nesst justice, and truth ; and this imme we may sanctify or
baUow,

1st With our lips,— -when aUour conversation is Aoly, and
we speak of those things which 4u« edifying, and meet to
miniflter grace ta the hearers.

2dly. In our thoughts, — ^whenlve repress every ru»ng evil,
think chastely, repress all unholy, vain, and disorderly ima-
ginations ; endeavouring to have all our tempers regulated 1^
His grace and Spirit

3dly* In our lives, — when we begin, continue, and end all
Oiu* works to His glory, — ^having an eye to Him in all wepor-
fonn ; then every act of our common employment will, in
His sight, be as an act of religious worship. It is posJEOble so
to eatBXkA drink, that every meal we eat we may feel to be a
saeramenial repast

4thly. We may haUow His name m our /amt/te^,— when
we oMitevOur to bring up our children in Hb discipline and
•dmonition, — ^ins^^ctUig also our servants in the way of
r^hteousness, — and by having the Holy Scriptures read, and
prayers daily ojfered in our dwellings. And thus, our houses
may become houses of God, — t€bbemaoles or temples where
ptayera and thanksgivings are daily laid upon that altar that
sanctifies the gift

&thly. We hdUom God's name and honour Him, in a pur
tieular calling or business, — ^when we separate the falsity, do-
cepticm, and lying, commonly practised, from it ; buying and
sdling as in Ihe sight of the holy and just Grod ; not mixing
ttoperior and inferior articles together, as multitudes do, and
sdling the mass as pure and unmixed, and of the first qualitajr*
How wOl such dealers appear before God 1

B 2

THE lord's prayer ;

SECOND PETITION.

Tky kingdom came ! rer. 10.

The meamng of this petition we may collect from the an-
cient JewSj and from tlieir ex:pectaH(m. ^ He prays not si
all (say they) in whose prayers there is no mention of the
kingdam of GodJ^^ ** Let Him cause His kingdom to reign,
and His redemption to flourish ; and let the Messiah speedily
coTne and deliver His people !*' The kingdom of Christy His
govenunent in Judea, and His deliverance of them from the
Kmnan yoke, was that which they expected : we know that
the great King of this kingdom b come, and that the goyen»>
ment is on Ws shoulder ; and of the increase of Ifis govern-
ment and kingdom there shall be no end. We should pray
that it may increase more and more^ for God has promised
that it shaJl be exalted above all kingdoms. Dan. vii. 14 — 497.
And that it shaH overthrow all others, and be at last the Uni-
versal EmjMre, see Isai. ix. 7. The kingdom of hea/oen and
the kingdom of God^ mean, (as used in the Scriptures,) the
OspensaHon of infinite mercy and manifestaiion of etemoL
trvih hy Christ Jesus : producing the true knowledge of God,
acccmipanied with that worship which is pure and holy, worthy
of Him who is its Institutor and Object

God's govemmeni of the world is called His kingdom^ and
it is ealled so, becatise it has its laws^ — all the precepts of the
gospel ; its subjects^ — all who believe in Christ Jesus ; and
its Kino, — the Sovereign of heaven and earth.

The kingdom of heaven^ says the Apostle, is not Tneai <md
drinkf but righteousness, peace, and joy in the Holy GhosL
. Rom. xiv. 17. It does not consist in Uie gratification of sen^
sual passions, or worldly amhitum, it is the government of
Qod among men, a counterpart of the kingdom of glory upon
the earth. It is righteousness, without mixture of sim
peace, without strife or contention ; joy in the Holy Ghost —
spiritual joy oi^ happiness, without mixture of misery. And
all this, it is pos^e, through the grace of our Lo^ Jesus
Christ, to enjoy here beh>w. '* How then does heaven diflvr
from this state T' It makes the righteousness eternal, the
pipACE eternal, and the ^oy eternal. This constitutes the
BEAVEN OF HEAVENS. In the world, His followers may have

e

A DISCOtTRSE ON MA'TT. Vt. 5 — 13. M

tribulation ; but in Him, they shafi have peace .* and He has
spoken these words unto us, that our joy may hefuU* We
should pray that this kingdom may speedily come* into ^
nation at lar^e — into the whole earthy into our own ntighbowr'
hood and family, and iiito our own sofuls. Ever pray, and
constantly look for this kingdom, — it is comings — it is a$
handy — it is arnong us!

THIRD PETITION.

1

Thy wiU be done, ver. 10.

This petition ia properly added inunednitely after the pre*
Ceding. For when the kingdom of righteousness, peacCf and
joy in the Holy Ghost, is established in the heart, there is
then an ample provision for the fidfihnent of the divine wHL

The will of God is infinitely wise, good, and hcdy { to have
it done among men, is to have infinite wisdom^ goodness^ and
holiness, diffused throughout the tmiverse ; and die earth filled-
with ikiB fulness of God, '

The will of God is the measure of all good ; when that is
done, every thing relative to the end and perfection of that
Thing or Person, is accomplished. With respect to the sal«
vation of man, let us observe,

1st. That the salvation of the soul is the result of iioo wiUs
Conjoined ; the will of God and the wUl of num. If God do
not v>ill the salvation of man, man cannot be saved : if Haan
do not will the salvation which Qod has provided for him, he
cannot be delivered from bos sins.

2dly. This petition certainly points out a deliverance from
aU sin, for nothing that is unholy can consist with the divine
yyiU ; and if this be fulfilled in man, surely sin diall be eradi-
cated from the soul.

3dly. This is farther evident from these words, as it is in
heaven: — i. e. as the angels do it: for they obey with all
zeal, diligence, love, delight, and perseverance.

4thly. Does not the petition plainly imply, we may, through
Christ strengthening us, live without sinning again^ God t
Surely, the holy angels never mingle svn Mdth their loving obc*
dience; and as our Lord teaches us to pray, that we may do
His will here, as the angels do in heaven, can it.be thought
He would put a petition in our mouths, the fulfilment of
which is impossible ?

THE LOKD^S PRAYER ^

ftd^. This pMtioii, tfam undentood, eertaiiily oFertbarow»
the assertioii^ ** There is no such state of porificatioa to be at*
tained faere» in winch it may be said, the soul is redeemed
from sinfid passions and destresJ* It destroys this olijec-
fion* for, it is on earth that we are conunanded to pray, that
Ais lotZZ, whidtis onr sancUfication^ may be done.

6thly. Our souls can never be truly happy till our wills be
entirely subjected to, and become one, with the will of Ciod.

7thly. How can any person offer this petition to his Maker
who thinks of nothing less than the performance of the will
of €K)d, and of nothing more than the doing his own f

8ome see die mystery of the Holy Trinity in the three pre*
ceding petiti<ms : — ^The firsts being addressed to the Fathkr«
as the source of all Holiness; The second, to the Son, who
establi^ed the kmgdom of Qod upon eardi. The third, to
Ae Holy Spirit, who, by His energy works in men both to
wiU and to perform.

To offer these three petitions with success at the throne of
€h>df three graces, essential to our salvation, must be brought
faito exercise : and indeed, die petitions themselves necessarily
suppose them >—

Faith ; Our Father. — ^For he that c(»neth to God must
heUeve that He hu

Hope ; Thjf kingdom come. — For this grace has for its ob>
jecis, things that are future.

Love ; 7% wiU be done. — For love is the incentive to*
and principle of all obedience to God, and beneficence to man*

The man who can with a truly enlightened mind and
dear conscience, say, from the bottom of his heart, Thy will
he done ! has attained to a very, high degree of CSiristian per-
fection.

the foitrth petition.

Give us this day our daily bread, ver. 11.

God has made man dependent on Himself^ for meat, drink,
life, breath, and all things !

And as He has given us no promise that we shall live till
to-morrow, we have only to seek for a daHy provision; we
ihould live to*day and trust for te4norraw, knowing that he
who lives every presemt day for eternity, is always prepared
to meet his God.

A BISCQITRftB ON MATT. yi« 6 13. Vt

. ■>

r- But the word fVitirriM , has grendy pearplexed ontio* and
tsommeiitatcmi. I £ind upwards of tlurty (fiffereot explanatioiM
of this word* It is foond in no Greek writer before the
SvangelifltB ; and Or^n says expressly, «AA* ««im wiirXmT$iu
vof rm Ev€iyY$>i»9Tmy hvt U VHis farmed by the EvmgeUstB
themselves. The mterpretation of Theophylacty one of the
best of the Greek Fath^ns, has always a];^>eared to me to be the
best, AfT»i tiFt r« •utm juu Tprreccrtt tivrtifiuKy — *< Bread ne-
cessary forour substance and support ;" — viz. that quantity sod
fudlity^oi food which is necessary to support our health and
strength, by being changed into die substance of our bodies.
The word twrnvo-w, is compotnded of isri and o6tim^ upon or
above our stihstaaic&; that is, the bread that is proper for the,
siq^ort of the human system.

There may be an allusion here to the custom of travellers
in Asiatic countries, who were wont to reserve a part of the
food gkoen ^rn the preceding evening, to serve for their
breakfast or dinner the next day. But as this was not suf-
ficieiyt for the whole day, they were therefore obliged to de*
pend on the Prpvidence of God for the additional supply* In
Luke XY. 12, 13. •vo-ici signifies what a person has to live oUf
his whole patrtmony, be it more or less ; and nothing can be
more natural than to understand the compound word f«'i«vri«f,
of that additional supply which the traveller needs to com*
plete the provision necessary for a day's eating, over and
above what he had in his possession. See Harmer,

After all, the word is so very peculiar and expressive, and
seems to have been made on purpose by the Evangelists, in
ojder to express their Lord's meaning, that more than merely
bodily nourishment seems to be intended by it Indeed,
many of the ancients understood it as comprehending Uuit
daily supply of ^ grace, which the soul requires to keep it in
spiritual health and vigour. He who uses this petiticm would
do weU to keep both meanings in view ; for he has both a
body and soul which must depend on, and receive from the
bounty of God their support

To make this more impressive, let us note a few parti«
culars : —

1. God is the Author and Dispenser o{ all temporal as well
as spiritual good.

2. We have merited nothing that is good at His hands ;
vol.. II. 8

tS THE LORB^S PRAVBR ;

woA tfierefore, must reeeit« it as a free g^ €^ «• to
A^, Ac.

8. We must Sepe/nd on Him Mlf f&t iuj^mrl t we an
iR>t pennitted to ask any dnng for to-monvnff /'giiretti to*4eiig*

4. That petition of ^e ancient Jews Is excellent — ** Loind»
tile necessities of thy people Isra^ are many, and their feaow*
ledge small, so that they know not hew te disclose th^ ne-
cessities : let it he thy good pleasure to gire to every mm
what snfficeth for food/' Thus they expressed thdr depen-
dience, and left it to Qtod to determine what was best and most
suitahle. We, also, must ask only what is necessary for our
support, God haying promised ifeillier luxuries tior superfiui'
He$. Daify support for our bodies, uid daily support for ovet
souls, is all that we need, and this we shoidd i»ray for ; and
Ais we hare reason to expect from a bountiM and merciful
God ) and then leave it to Him to employ that body and that
soul as He pleases. We are His servants ; He calls us to
labour ; and no man will expect his servants to fulfil their
task if they have nothing to eat God, our heavenly Master,
will give us bread for both worlds.

THE FIFT9 ri^TlTION.

And forgive us our debts, as we forgwe our debtors,
ver. 12.

There is a little difference between this petition as it stands
liere, and that in the parallel place, Luke xL 4. Here it is,
Forgive us our debts, tt^ts ^i^f ret o^t iA«^c«tr«i iiftmv — forgive
us our debts, or, what we owe * to thee ; as we forgive our
debtors^ T«i€ 0^1 iAfr«^ ^|iuvf — those who stand indebted to us
— understanding in both cases, that both were insoh>efU j t a c
are indebted to thee, but we cannot pay ; we are totally in-
solvent ; if thou exact, we must be cast into the everlasting
prison of hell : — our debtors are insolvent ; they have neither
money nor goods ; if we go to the extremity of the law, we
may arrest their persons, sell them and Aeirs, or put them in
prison for life. We are touched with compassion for them,
and therefore forgive them the debts &ey owe us. Be ihoQ
inoved with compassion to us — ^we can pay thee nothing of
the mighty debt we owe, therefore, in thy mercy, forgive our
debts to thee /

In the gospel of Luke it stands, mu ttfg$ ^f» rctf etftecfriea,

▲ DISCOVnB %K XATT. Yti 6 — 13. 19

ifi0f* 'WU forgive w <mr sut gf « — r <nnMg*n0Mtfiit« «r liqr
Zbi0^ wliteh expose us to dij dote. But the iie)[t dawe
agrees in Instetaace wkk the text in JMUbw, mi r^^mnrtu
wftifmwmvrt •puMm iyiuf^^^for ioe also forgive evet§ mm
thaiis Ml^tM to iu ; thet is, dl ^t are mmoIidsiU and icoi^*
not pay^ to inch We/orgtDe ^ de6t> and do not, aa the lam
wqM aiitl»rise» sell the p^raotty or tiyrow him iaio pnaoa,
where he mtnl lie £ot Mfe.

In cases of dete, where the person was insolvent, the law
eaqpowered the creditor to seUihe dMor^ wni his wife^ €nd
kit chOdrin, md ali that he kmd, to pay the debt Matt.
xTiiL 25. Or to fArow the debtor into prisstit where he was
lobe detained till Ae &adpdid<Ae tcKenna^/artAih^. Matt^
T. 25, 26. xviii. 34.

Sm is h^e represented as a deht which we hare contracted
with €k>d: and as ovtt tms are many, they are represented as
«fe&to— ^viiateTer we hare done, said^ or thought^ agaket the
lioly law of God, is a sin : or in other words, evil thoughts^
incfttding unholy and disorderly passtons-^^^oil to^ds, whether
hlasphemous against 6rod, or ii^urions to our feUews : evU
actSi whether against the letter or spirit of the law, or against
bo^ — are sins^ transgressions of the Uew ; and consequently
dieto to divine justice. God made man that he mlg^t live to
His glory, and gave him a law to walk by : and if, when hk
does any thing that tends not to glorify God, he eontraets A
debt wi^ divine justice, how much more is he debtor, when
he breaks the law by actual transgression ! By the law of
his creation, man is bound at all times and places to love God
%mth aU lus soul, mind, heart, and strength^-aad tins lonc^
which is the principle of obedience, must lead to every thsugkti
mppeHie, purpose, vxyrd, and deed, by which God may be gio^
T^ed — and this every man owes ^ his Creator; and this he
could haoe done, had he never fallen from God by a tfnn»>
greesion wlndi he might have avoided. Ever since his M^
eren the thoughts of his heart have bien tvU, and that con^
UnnaJly; and Ais i0on29 tod actions have borne sufficient tevi-
danee oi the depravity of his heart Man is ukoUy sinful
and In all 4iis acts a stnirBR ; hence his de6^--his inamceiimh
51s de^ to his Maker. From these things ^e reasonabieneRs
^ endless pnniidiment, Vas been argued : «« All the attribute!
^ God are reasons of t^l>edience; those attributes in their

iO T«B LOUD*? VRJIYXS ;

Dumber, as well «s in llnir. nature, are infinite : every m k
an act of ingratitude or rebellion against all these attributes;
therefore, sin is infinitely sinful, and deserves endless* punish-
ment.'* It is enough that the sinner is incapable of hdping
or renewing himself ; if he pass through the time o£ probation
without seeking and finding the salvation of God, and die in
his sin, where God is he can never come — ^he is incapable of
glory : — and as his sinful nature continttes its. operations ev^
In the place of torment^ these are eontimud reasons why that
punishm^it should be continued. When we can prove that
the' gospel shall be preached in hell, and ofiers of salvation,
free, full, and present, be made to the damnedi then we. may
expect that the vx>rm ihut- dieth not, shall die; and the^e
that is not quenched, shall bum out !

We are taught in this petition to ask the forgiveness, of our
sins and debts : our Lord does not tell us to fall dovm before
the feet of our heavenly Master, and say, hcn>e patience with
file, / will pay thee all. No. Of this payment, there is no
hope: the thing is impossible. Man has nothing to pay:
and if his sins and debts be not, forgiven, they must be
charged against him for ever, as he is absolutely insolvent,
and so completely ruined in his mora) constitution, that he is
past work. If he be forgiven and set up anew, and his moral
kealtk restored, then he may, and will work, as a proof that
his Lord has had mercy upon, him, and not only pardoned his
f^^ces, but has healed his ^iritual diseases. Thus he will
work, not to merit heaven, for this he must have as a/ree gift ;
as the kingdom of Gt)d, which is of infinite value, cannot be
pmchased with his money — indeed he has none^— what he
luts is his Lord's ; and no man can purchase God's glory, by
God's grace. Forgiveness and glory must come from tl^
free mercy of God in Christ : — and how sfarange is it, — ^we
cannot have the old debt cancelled, without contracting a new
one as great as the old ! But the credit here is transferred
horn justice to mercy !

WhOe sinners, we are in debt to m&nXUi* justice ; when
pardoned, in debt to endless mercy : — ^and as a continuance
in a state of grace necessarily impUes a continual communir
cation of mercy, so the debt goes on increasing ad infimtum^I
Birange economy in the Divine Providence, which by r«fc»
dering a man an infinite debtor^ keeps him eteri^y dependeiU

A DISOO^ME ON VATT. TI. 5 13. 01

on hk Creator ! How good is God ! Ai»l what does Uus
»t»ie of dependence imply ? A union with, and a partidpatiom
oi the Fountain of eternal goodness and felicity !

But there is a condUion which God requireis, in order to
the forgiveness of sins; not an equivalent for his. transgres-
sion : — of this man is incapable : — Forgive our debts^ as ice
forgwe our debtors. It was a maxim among the ancient
Jews, that no man should lie down on his bed, without for-
giving them that had offended him. JFbr^'oe, says Christ, and
ye shaU be forgiven — for, if ye forgive not men their ires*
passes, neither will your heav^y Fhther forgive yours.
That man cond^nns himself to suffer eternal pum$hment,
who makes use of this prayer, with revenge and haired in hb
heart He who wiU not attend to a condition so advantage*
ous to himself (remitting 100 'pence to his debtor, that his own
creditor may remit him 10,000 tiUents) is a madman, ^vdio to
oblige his neighbour to suffer an hour, is Mmself determined
to sufier everlastingly ! '

This condition of forgiving our offending ncighbourSf
though it cannot possibly rnerit any thing, yet it is ^at con*
ditiour without which, God will pardon no man. . llie good-
ness and indulgence of God towards us, is the pattern we
should follow in our dealings ^th others^ If we take m§k
for our exemplar, we shall err, because our copy is a bad enCf
and our lives are not likely to be better than itie copy we iim-
tate. We should follow Christ, and be merciful as our Fa-
ther who is in heaven is merciful — surely he who wi^es to
learn to write, cannot- complain of tiie Mmess of his copy !
Let us put a case here :^--Reader, hast thou a chUd or servofU
who has offended thee, and humbly asks forgiveness ! Hast
thou a debtor, or a tenant that is insolvent, and asks for a little
longer tirne? And hast thou not forgiven that cA»2d or «er-
vantl Hast thou not given time to that debtor of tenant?
How,' then, canst thou ever expect to see the face of h just
and merciful God I Thy child is banished, or iept at a dis'
tance-: thy debtor is thrown into prison, or thy tenant is sold
up : — ^yet the chUd offered tofaU at thy feet ; and the debtor or
tena/^ utterly insolvent, prayed for a little longer, time, hoping,
that God wcmld liable Inm to pay thee all : but to tfiese
thinga the stony he6Xt and seared conscience paid no re-
gud ! O monster of ingratitude I Scandal to human na^.

r"

SI THE tORD^S PRAYER ;

tore, cud i^proaich to God! 60, and if tbou eMiBl,1ude Ikf
•elf-^ir^iii Ae22— from ^fiM^of theLoyd! L€«m,tliet^
fore, to give and ybr^^t^e— 4nd neveir turn away^yfiicdlfoDi
fthy poor ttian, no the face <tf God shalt never be tofntd away
from the^.

THB SIXTH PETITION,

And had ito not into t&nipt€Uion, rer. 13.

The word itufm^fuf, may be here rendered sore trialr^
from ttitfm, to pierce through^ as with a speati or spit; used
90 by some of the best Greek writers. Bring us not into
sore trial, i. e. do not suffer tts to be thus tried — this is a mere
Hebmism, where God is represented as doing what He only
permits to he done ; the word not only implies violent as*
sauUs from Satan-j bnt also sorely afflicting circumstances^
none of which we have yet grace enough to bear. Hui
place was so understood by several of the primitive fatib^ns
who have added some such words as these, quant ferre n&n
possimus^ ^ which we cannot bear."

The word temptation is generally taken to express a strwig
excitement to sin ; but if the leading of Ood be con^dered
HtetaUjf here, this sort of temptation cannot be meant St
Jftmes settles this point ; Let no man say, when he is tempted^
it$ifmf^fufit J am tempted of God, (««*• r«cr ef«v wgi^oftMt ;)
for God cannot be tempted with evil^ neither tempteth Ih any
man. Jam. L 13. Therefore trials and difficulties must be
here intended, — ^things which may come in the ordinary
bourse of providence, and which the peHtioner has not forti*
ttde to meet, nor strength to bear; and whidh God eaa
dther turn uside, or give extraordinary strength to ivqpport
luting the word in its common acceptation, and that lead n^
not is to be undentood, do not permit «^ to be overthrown
by any devices of our adv^wries, wheUi^ men or d^c^;
we are to observe, that the pra3rer is not do iiof petmit m to
he tempted. This Qod will not answer to any man, for tiemp'
tation is a part of our Christian warfare; and Je«u]m ear
Lord and Pattern, was tempted, and sorely tempted ted ; iifid
ha% by Ifis temptation, i^iewed us hew we may fbil our ad-
vMtary, and glorily our God in Qte day of su^ a viM«ati[#tt.
The eviginal is very emphatic, »«f fm ti^tftyum ^iw^K tH «^i^im^
t^ tmd lead Us pot in, into tenq^tion. The Word tirtfirMi,

A DI8C0UB9B 0» MATT. YI* 5 — 13. IS

comes fipom H9>^fm^ t$ hrikg «r feoi tit,-^^aiid lUb is com-
pottuded of t«$, ^^, and ^^, lo ftrtii^, or bod; tekiog thi*
kind of donbUe entry inta consideration, there is room enough
for the critfoism that states, *< niio is maire than in ;" — a man
may be tempted, and in a state of temptatiim, withcmt eaterinf
irUo it : entering inio it, im^ies, giTiag way, closing in with»
and embracing it That man has entered into a trnpColfofif
who feels his heart inclined to it, and would act accordin|^y«
did time^ placer and opportunity s^nre. Christ was tempted
even to warship ike ieoU ; but He entered not into any of
tfie temptations of His adversary ;*— the prince of this world
came a»l found nothing in Him^-^no evil nature mUiimy to joia
with the evil temptation withyuL Now, a man may be oa
the verge of fiedling by some powerful and well circumstanced
sin— he may be in it ; but the timely help of God may suc-
cour him, and prevent him from entering into it ;— and thus
a brand is plucked fW>m the buniing. He was heetedt yea
ecorched by it, but was saved from the desolating and ruinous
act. This may be one meaning of this most important peti
tion I and thus the poet, — •

** O, do thofu always warn

1^ acwd, of danger near :

When to the right or left I tuiHi

The roke still kt me Iwor, •

Comeback/ Mtt is the toay ;

Come back I aod walk herein ;

O BM^ I hearken and obey,

And M»A Iht path ttfein."

We see Uie progress of temptation in the case of Achtmf
and his entering into it. 1. He saw a rich Babylonish gar^
mentj and a wdge of gold. — ^There was no sin in foa^
seeing it 2. When he saw it, he iun>^ed it. — Here ha/stt
die toBoptatioa, it began to gmn possession of his heart. %
He took it. — Here he entered fuUy tAto.it, but conscious of
his iniquity, uid afraid of exposure and jmnishment; he, 4»
kid it among the stuff, — hid it in such a way that it eouM not
be found out, but by God himself. We see from tiiis, and
many o^r cases, that temptation may come«

1. As a simple, eeU-thought.

2. A strong imagination^ or impawssion made iqjKm tb«
imagination by the thing to which we are tempted.

a IMt^ in viewoigit,wiai the opinion that, if iKMSScMr

k would be «se^

64 tHB lord's peater ;

4. Consent of the wiU to perform it Thm l^st is con-
ceived, sin is finished, and death is brought forth. Janu
i. 16.

' Our Lord's advice to His, disciples, Matt xxvi. 41. may be
an illustration of this petition — Pray that ye enter not into
temptation^ the spirit indeed is willing^ hat the flesh is weak.
** Ye may be tempted ; do not enter into it : for though your,
hearts may be now right with God, and ye are willing to go
even unto prison or death for my sake, yet ^e flesh is weak :
it may be overcome — my power only can save you : but this
cannot be expected where the means are not used : therefore
watch uid praiff or your fall is inevitable." O Lordj let its
foU'into no sin! Amen.

THE SEVENTH PETITION.

Deliver us from evily ver. 13.

Pvr«i ^futi mw Tpv wvifv — Deliver us from the demk or
wicked one.

Satan is expressly called • ir«f«^€, the wicked one^ Matt*
xiiL 19 and 38; compare with Mark iy. 15., Luke viii. 12.^
This epithet of Satan^ comes from 9r«v««, labour y toiU sorrow^
misery^ because pf the drudgery that is found in the way of
^'n, the toil and sorrow that accompany and follow the com*
mission of it, and the misery which is entailed upon it, and
in which it ends. This is a good description of him who
seeketh rest andflndeth none — who goes about as a roaring
Zfon, seeking whom he may devour ; of him who can truly
sty — " Where'er I go is hell \ myself am hell." And aU
tibey who are his children partake of his nature^ and of his
restless wretchedness- — the wicked are like the . troubled sea
that can never rest, but is always casting up mire and dirt*
To be delivered from the paw of this lion, is no small mercy;
to have him bruised under our feet, is a great triumph. Rabbi
Judah was wont to pray thus : ^ Let it be thy good pleasure
to deliver us from impudence and impudent men : from an
evU man, and an evil chance : from an evil affection, an evil
companion, and an evil neighbour ; from Satan, the desti'oyer,
from a hard judgment, and a hard^ adversary!" I have re-
marked among the simple, honest inhabitants of. the counties
o( Antrim and Londonderryy in Ireland, that the common
name for the devil or Satan, was The Sorrow : a good sense

A BISCOVSSS OK ^AfT* TI. 5 — 13. (|

Of the (Mrigifial Wotit^ i wnpH^ ^ewkked otm^ tl» efM <m%
the soRRQw< He who is Tfdserdtie hifasetfY f^ whose ami ii
to make all oth^» so. Where sin is th^e is sorrmo. l>elirer
ttt from &e evil, toUj labour^ sarrowi aild misery of «^ /
Lord, hear Ihe prayer !

Deliver ««— ^^••«i 4j>MK» a very expressire word — break
&Ur chains — loose our bands^^^^snaicki pluck us ^tn the otH
a^d all its calamitottd issttei^^ lihe word deliver seems to vaor
J>ly that we ttre already in the hand, or less or more uhder tfao
power of the adversary. It is an awful thii^ to be either
under the fcnver of eoU, or in the hand of Saiath How
earnestly should we offer up this t>etitioii to Grod, that we.
may be saved from a danger flk> imtnment ; thilt l>eing deUver*
ed out of the hands of otir enemies, . we may serve God in
righteousness and true holiness before Him, all the days of
our life 1 Amen.

Some mike but one petition of th^ two latter ; theiy appeal
to me to be sufficiently distinct — the formef leads us to pray
against excitCTnent to sin — the latteti tlgainst the consequence
of having given place to the deviL It is a diff^ent thing to
pray against solicitations to sin — and to pray to get the
thoughts of our hearts cleansed by ^e inspiration of God^itf
hdy Spirit : the /r^< says^ May we sin against thee no more I
— me second says, Deliver us from ih€ power, condemnaUcn^
and pollution o£ the crimes which we have alreildy commilit
ted ! They are very difierent petitions : and this consideredi
theife are doubtless seven petitions in the Lord's Prayer.

THE DOXOLOOti

For thine is the kingdom,, and the power, and the gUnjf
for ever* Amen, ver. 13.

The whole of this Doxology is rejected by Wetstein, Qries*
bach, and the most eminent crides, as being omitted by many
ancient MSS., versions, and fathers. Hie authorities oM
Which it is rejected^ may be seen in tlie above writers. Grie9^
bach seems perfectly convinced that it neter made a part of
the sacred text, originally^

Now, as this Doxology is at least very ancient, and was id
use among the Jews, as well ds allihe o&ier petition^ qf thUl
excellent prayer, it should not, in my dM^inion, be left ottt of
the text, merely because some numuscrtpts^ amient version^t

TOL* II. 9 o 9

W THX jamD*8 PRATXR :

sad anciefU ecdesiasUeal Greek writers^ hare omitted it; and
because those which. re^un it, write it variously*

It may be considered as giving a reason for the precedmg
petitions. Thou canst do all that we have requested ; for
ITUne is the kingdom — that kingdom, the connng of which
thou hast commanded us to pray /or. See (^ explained
«nder the Second Petition.

And the power ; — that energy by which this kingdom is
raised up, governed, and maintidned — ^the power that rules
over aUf and can do all things.

And the glory ;— -honour and praise simll redound to Thee
in consequence of having estabUshed the kingdom of grace,
by the gospel, upon earth, in sending thy Son to bl^ss us, by
turning us away from our iniquity, and setting up the king-
dom of righteousness peace, and joy in the Holy Ghost, in
the hearts of them who believe. To Thee alone all this shall
be ascribed, for Thou art the universal King, in the uni'ver'
sal kingdonij — Thou art the almighty Ruler in heaven, earth,
and helL To Thee appertains the glory of having made both
w^orlds, of si»taining them by the word of thy power, and of
having redeemed mankind by the blood of thy Son.

For ever ; — «ic ro«$ mma^y to ike for everSf or, as some
authorities have it,,'vf xm tut xdi ui r«v« m^fmi.rmit «ii«v«^,
neto, and for ever, and for ever and ever, — or, to ages of
ages, — or, to the evers of evers. In such cases we often use
for ever and et>cr,— or, for evennore. The tirst ever, taking
in the whole duration of time ; the second ever, all the etemi'
ty that is to cow^. The original word, tumf, comes from «fi,
always, and «v, being, or existence. This is Aristotle's de-
finition of it.

There is no word in any language that mcnre forcibly points
out the. grand characteristic of eternity, — that which always
exists. It is often used to point out a limited time, the end
of which is not known. But this use of it is only an accom-
moddted one ; and it is the grammatical and proper sense of
it, which must be resorted to in any controversy concerning
its scriptural meaning.

We sometimes use the phrase /or evermore — i. e.for ever
and mxyre ; which signifies the whole of time, and the more^
or interminable duration beyond it.

Amen. This word, is Hebrew, i&k amm^ and sigmfies

A DISCOintSE ON XATT. Tl. 5 — 13. 07

fintf^tUi or true. The irord itsdf in^eu a ccmfident restiiig
of the soul in G^ ; with the fullest assurance that all these
petitions shall he fulfilled to every one who prays according
to the directions given here hy our hlessed Lord ; to whom
he ascribed the kingdom, the power, ^tnd the glory, for ever
and ever ! Amen.

An old English divine has given the foUowing illustration
of the Lord's prayer, which is well worth the reader's atten-
tion:—

Our Father^ Isai. bdiL 10.

By right of creation, MaL iL 10.

By hountiful provision, Psal. cxhr. 10.

By gracious adoption, £ph. i. 5.

Who art in heaven^ 1 Kings viii. 43.

The throne oif Thy glory, Isai. Ixvi. 1.

The portion of Tl^ children, 1 Pet L 4.

The temple of Thy angels, Isai. vi. 1.

HaUawed he Thy Name^ Psal. cxv. 1.

By the thoughts of our hearts, Psal. Ixxxvi. 11.

By the words of our lips, PsaL 11. 15.

By the works of our hands, 1 Cor. x. 31.

7%y kinbgdom come^ Psal. ex. 2.

Of Providence to defend us, Psal. xvii. 8.

Of grace to refine us, 1 Thess. v. 23.

Of glory to crown us, Coloss. iii. 4.

Thy will he done on earthy as it is in Heaven^ Acts xxi. 14.

Towards us without resistance, 1 Sam. iii. 18. '

By us without compulsion, Psal. cxix. 36.

Dniversally, without exception, Luke i. 6.

Eternally, without declension, PsaL cxix.' 93.

€Hve us this day our daily hread^ Isai. xxxiii. 16. PsaL

dv. 14.

Of necessity, for our hodies, Prov. xxx. 8.

Of eternal life, for our souls, John vL 34.

And forgive us our trespasses^ Psal. xxv. 11.
Agunst the commands of Thy law, 1 John ilL 4.

06 THS i.0B9'« VRA-^E }

Against die grtce of Tkj gospel, < 1 Tim. iii. 13,

As we forgive them that trespass against us. Matt vi. 15.

ffy defaming our character, Matt y. 11.

By embezzling our property, Philemon 18.

By abusing our persons, Acts vii. 60.

And le^d us not into temptation^ hut deliver us frgm evU^

M^tt zxtL 41.

Oi overwhehning affliction, PsaL cxzx. 1.

Of worldly enticements, 1 John ii. 15.

Of Satan's derices, 1 Tim. iiL 7.

Of error's seduction, 1 Tim. vL 10,

Of dnfid affections, Rom. L 28f

Par thine is the kingdom, and the power, and the glory ^ fiyr

ever, Jud^25.

Thy kingdom govenis all, PsaL ciiL 19.

Thy power subdues aD, Philip, iii. 20.

Thy glory is above all, Psal. cxlviii. 13t

Amen^ Ephe$. i. 11.
As it is in thy purposes, Isai. xiv. 27.

00 it is in thy promises, 2 Cor. i. 20,

00 be it in our prayers. Rev. xxii. 20.

So it shall be to thy praise. Rev. xix. 4.

Bernard's Thesaurus^

Hbtpon-Hall, Middlibsbx,
Oct 3, 1828,

SERMON. XIX.

THE TRAVELLER'S PRAtER,

k , . ==sssssssssssss

LITURGY OF THE CHURCH OP ENGLANIX

ADVERTISEMENT,

Perhaps it may be nec^ssi^iy to state, that the ensuing dis<
caurse, most certainly of a singular kind, owes its origin to
the following circumstance : —

On Dec. 17, 1817, I was providentiatty called to take n
journey from Liverpool to HulU in company with an intelli*
gent and pious friend. Being alone, we had on llie way soma
useful conversation^ relative to the circumstanee&of such reli-
gious people as were obHged to pursue their badness by ise<
quent journeys both by sea and land» in whiclr na pnvacy
could be enjoyed ; and where, consequentLy, that daily VHUk^
which a C^stian should observe towards his Maker, waa
often so unavoidably intemiptedy. that it was next to impoMsU
ble to have a recollected mind, or a heart regularly turned to
God by prayer and supplication.

In our discussion of this subject, we both agreed, that to
have a solemn farm of well chosen words^ by which the mind
could fully express itself, in reference to ita dreumstancess
urithout the hbour of looking for suitable e^^pecfsiona* mmil

70 THE traveller's PRAYER ;

be of great utility :^ and to both of us, the third Collect for
GracCf in the Liturgy of our excellent Church, appeared to
contain both the ideas and words, which above all others,
were best suited to such occasions, and in which every Chris-
tian heart could join.

On that occasion, I termed this Collect The TVaveUer's
Prayer ; and from that day formed the resolution, whenever
I should be able to command a sufficiency of time, to write a
short discourse upon it, not only to recommend this very
suitable and comprehensive form, for this very purpose ; but
also to e:tplain the import and force of every expression, that
they who should use it in such fHlgrimages, might have the
full benefit of it, by pra3dng not only with the spirit, but with
the understanding also.

, The purpose ^en made, and of which I have never lost
sight, one day's rest, after the fatigues of a long sea- voyage,
and land journey, has given me an opportunity to ^ilfil : and
judging &at &e prayer, this considered, may be as profitable
to others as it has been to myself, I venture to make it public :
and, I have no doubt, that every serious reader will heartity
join with me in praying that the many thousands of those who
are exposed to the inconveniences and perils of travelling by
land and by water, and die suspension more or less of religious
duties through such joumeyings, may be enabled to avail
themselves effectually of the prayer itself^ and of this little help
towards a better understanding, and more extensive use of it :
and that there may be in this case, as in all others, a continui'
ty in that thread of devotion which should run through the
whole web of life : so that in all the day, that may constitute
the years of their pilgrimage, they faU into no sin, neither
run into any kind of danger.

May His presence and blessing be the reader's portion ! and
after the journey of life is ended, may he have an abundant
entrance into the Holiest by the blood of Jesus, where sin can
never come, and where danger can have no place !

1. With the business of life •there are many untoward and
hurr3ring circumstances connected, which, in their natural
operation, are unfriendly to personal piety ; and therefore re-

A BISCOURBE ON: THS THIRD COLLKCT Ol^THE LITITROT. 7t

quire much watchfulness imd prayer, that while we are, as duty:
binds us to he^ diligent inbusiness^ we may also he fervent ia
ma^ ; diat while we are serving ourselves, we may not for*
^Ro serve the Lord. Where the favours and blessing of Ciod
are, there are necessarily peace and safety: and where His
blessing is not, there is no health — ^no prosperity.

2. In order to ohtiain this blessing, and secure this favour,
there must be not only a very himible reliance on His mercy
and protection, b(U also fervent suppMcation for the grace ne-
cessary to enable us to pass through things temporal, so as
not to lose those that are etemaL

3. Even in the use of lawful thingSy we may lose our souls t
for lawful tilings may be used unlawfully, and thus, that
which was intended to be a blessing, may become a snare ;
and eventually^acurse. He who is not aware of this danger*
ous possibili^, will not watch against it ; and therefore his
faU is unavoidable. How necessary then is the wise man's
advice, Ackruncledge Him in all thy waysy and He will di*
red thy steps. Let us take care first, that the way be right —
that the business or employment by which we endeavour to
get our bread, be just and honest : — that it be a lawful busi"
ness — one useful to society—- one that, in the course of His
Providence, God may smile on: and let us see that in the
way or manner of our conducting it, there be neither avarice
nor falsity.

4. "When, on examinatioii, we find all b right, not only as
to the business, trade, or calling, by which we hope to gain
the necessaries of life for piHrselves and those who are de-
peiMiait on us ; but also, that we are endeavouring, with a
pure conscience to conduct the lawful business honestly ^ with"
out guile or deceit, we are authorised to expect God's bleB»-
ing ; and consequently success in our honest labour. But for
all this God must be inquired after to do it for us ;^^at is,
to l>les8 and prosper ou]^ lawful endeavours, so that we may
be able to provide things honest in the sight of all men. For,
remember, that it is the Lord that giveth thee power to get
wealth.

5. All these considerations strongly shew the absolut^ ne-
cessity of prayer to Him who is the Creator and Governor of
all things, and the Disposer of all events. " But how can we
pray^ or be spiritually collected, while travelling day and

fli|^ in tftage'Kxmebeiy wliere ^ eompaoky is as tsuM^ane-
<n8 as the roads they take in jonmejmg ^oiigh lile." — Nor
)mre n^ leas disadnuDftages in stean-packets, jneiehsntB' sliips»
aad sneh like eonTejances, when we go to transact oiv Ym-
maem on Ae eeasts of the sea^ 6r from eontinoifrto continent,
on the deep wstenu-^I gnmt that all ikeMe thongs are un-
fiiiencBf to the qpiiit of piety : and this is the concesoon
wkfa whieh I set out But still tiiey are not insii{>eraUe hin-
dehaaees ; and, pray we must, or not prosj^. Mmy pious
persons, in these cirenmstances,. have deplored the unsintahle*
ness of time, place, and company, to prayer ; a total want <^
privacy, with rarious causes of distraction breaking in every
minute, so that the mind is incapable of wotking vp iti^
thoB^ts into any thing like ord^ly and regular supfilicationy
and in sodi a state, cBsturbed thoughts can only form them-'
sahres into unconnected words and sentences, with which,
how sincerely soever intended, the mind is generally dissatis-
fied : and thus the perplexity is increased.

d. If ever deform of sound words were necessary, it must
be in such a case as thb : ^form, short, simple, and terse;
where the mind is saved the labouf of composing the words
which the heart at once feels to be ^ just t3rpes of its d€^
aires, «nd by whi^h it can come at once unto the Lcmi, and
^es^it before Him its necessities uid most fervent desires ^
being saved tfie trouble of searching for suitable words to
express its wants and wishes^ Such is the/orm which ap*
pears as a motto to tins discourse, but which is, in factf the
text on n^ich the whole is intended to be built As, I wish
to benefit the antiformalist as wcA as him who pleads for its
use and importance, I only wish the former to go with me
but a little way in the present case, and I have no doubts tf
Us heart be right with God^ he wiU soon find that in his jour*
neyings Arou^ the maze of this world, in the secular busi-
ness of liie, he will be glad to find such a help to his devotion
so near at hand.

This du»t prayer divides itself mto the foUowmg parts, w
portions; —

L A 8ol«3^ address to the Bi^reme Being : —

^ Lord^ our iuaoeniy Faiksr^ Almighty and everlasting
Ood.^

^

A DISCOURIK ON T^ THIRI» OOLLBCT OV THX^LITVROT. 7t

n. Ab acknowledgment of Um care aiid proiidMce m.pre^
MTving our Mfe :— -
, *^ Who hast safely hfmtgMus to the beginning (^tM8

UL A strong petition, to be preseryed^ during the day^
fiKHB sin and hnrtfnl accidents : —

** Drfend tain the same wi^ thy mighty power ; and granti
that Hds day wefcM into no sva^ neUher run into amy himd
tfdatiger."

TV, Sappli<^tion for ^dance through the secular biwinesti
(^Ihe day, that it may be wisely and righteoudy transacted :-^

^ But that ail otir doings may be ordered by thy govemancef
h do always th4t is righteous in thy sightt**

y. All £e8e petitions, and ihi^ expectation of their fulfiU
inent, are grounded oft Him who, in all the services of the
CSiurch, is represented as the great sacrificial Offering ; and
Arough whom alone, God's gifts and mercy can be comiimni<
teted to mankind : —

»* Through Jesus Christ bur Lord, Amen.*^

1 A ISolemn address io the Supreme Being.

" O Lord, otxT heavenly Father," &c.

In considering the iibove divisions, it will be n^dessary id
Examine the import of each word, that the mind may duly ap'
brehend the idea, or precise meaning intended to be conveyed
1^ it

h The Supreme Being is here addressed by a title that U
Intended to point out His doihinion and sovereignty ; — viz*
Lord. Poiber i>elongs td Him, who is the object of our
worship! find power exercised in the way of dominion or go-
f eniment He is th^ Creator, and consequently the PreseT'
itr of all things ; as He has sorereign rule, so He has sove-
tfeign right He upholds all things by the wdrd of His power;
ftnd has an absolute^ right to dispose of them, and govern them
te He pleases. All beings are under Him and depend upon
WxA i aitd it is He alone that gives life and breath to all
things. H^ has way every where, and the purposes of IJitt
will all things serve. As we would feel the deepest reve-
rence in. approaching the presence of the King, so at least
should wd feel in approaching the Majesty of the heavens ancf
the earth. I need not add, that reverence and godly feal'
should penetrate the heart— tiiat we should feel our obhga'

▼OL. II. 10 ^

74 THX TRATKLLXS'S PKAVm ^ .

tioBf iOf mud depend^M^ iqKm Him ; and that though "we
have authority to pray^ for this He has given xm ; we hav#
no authority to comtfuind-^we are the creiUures coming into
the presence of the Creator ; and subjects apinroaching die
throne of the Kii^g, The exclamation O, is die e]q»re88ioii
oC the petitionary spirit ; and by a proper consideration of
the Being we thus address — O Lord I the soul is brought into
the spirit and attitude of a supplicant

2. If we have not some endearing conception of this august
Being* superadded to that of His Majesty i His ternns may
Hrell make us afraid : — confidence cannot be exotcd by the
bare contemplation of Majesty and supreme authority: to
come with boldness to the throne of grace, we mast be con-
vinced that He who sits on it, has a friendly dispositbn to-
wards us, and in evidence of it, has commanded us to ask thai
we may receive : therefore, with great judgment, have the ex-
cellent compilers of our Liturgy, or pubUc Service, added
here, Our heavenly Father. A proper choice of terms is of
wonderful use when the speaker wishes to address hims^ to
the conscience and heart ; and the judicious collection of su^
terms gives them additional expression and force, and so it is
here. The Divine Majesty is first presented to our view,
and before Him we are constrained to bow. . While awed by
His presence, and trembling before Him, we hear Him pro-
claimed by that most endearing of all names and relations^
Foxier ! — What ! is this Sovereign^ this most tremendously
glorious^ and trwnscendently magnificent Being, my Father !
Does He call me His son. His child ? Is that dazzling throne,
the throne of Chrace ? That seat of majestyy the seat also of
mercy ? — of good will, of tender care, of gradous solicitude
and parental affection ! Yes: thou art our Father : for
such pity as a father sheweth unto his children, such pity
hath ihe Lord for them that love Him. He is not merely a
Father , or, the Father of the spirits of all flesh; but he is
OUR FotAer— one whom we may confidently call our ownf
and claim as our own ; for Himself acknowledges us for His
children.

. 3. But He is owr heavenly Father. From an earthly Ei-
ther, we have derived, in a secondary way, our being ; and
l^ such we have been fed, clothed, defended, fostered, and
protected* The hatid that led us, was a hand of tenderness:

A DliOOURfK ON TBS TRIIIB COLiMCT CfW THK LIT1TROT. 75

the vake that cheered Uis, was Uie voice of uffecH&n and kwe.
He girded us when we knew him not : we were objects of
Ins solicUude when we co^d not call him by that endearing
name. We amiled through the effects of his parental kind-
ness, when we could not comprehend that it was from him,
under this God and Father, that we derired the happiness
whidi was expressed by that smile. Well, all that tins our
tenderly afiectioned and beloved earthly father did for us, was
a proof of the love of our heavenly Father towards us — ^for
it was (rom. Him that our earthly father derived his par^ital
tenderness^ and through His bounty alone was he enaUed to
kedf clothe, and protect us. Then, with what confidence
may we draw nigh to Him: Our earthly fathers were both
limited in their knowledge, and limited in their means : — ^they
often wished to succour us when it was out of their power-
to feed us, when they had not the meam — &eir love extend-
ed to a2^ our wants and necessities, but their h,and could reach
bat to B,few : but here, we are introduced to our ^^ heavenly
Fa&er," whoBelove is ever ardent — ever operative^ whose
all^eeing eye ever afiects His heart, and His Icmng heart ever
^ctates to His Almighty hastd. And to shew this efficiency,
the same wisdom,* jnety, and good sense, of our reformers,
already mentioned, have most properly added here, what
qualifies and confirms the whole, —

4. " Almighty and everlasting God."

We have ahnNidy seen what is implied in the character of
ike Supreme Being, as '' the Lord, and mtr heavenly Fo'
iherJ" We now come to consider more particularly His
power as it immediately concerns ourselves. We see in the
course of the world, that diere are multitudes of moral and
natural evils which nothing but Almighty power can restrain,
turn aside, or destroy : and diat there are many good things
of both kinds, absolutely necessary to the preservation, com*
fort, and salvation of man, which no le^s a pow^r than Gmni"
potence can produce and establish. Now, it is ever necessa-
ry in cnrder to our confidence and faith, to have the convic-
tion, that He who is our heavenly Father, is the Almighty
and everlasting God. Almightiness, is that from which all
might or strength must be derived ; and in which, all might
or strength is included. Every rational and intelligent agent
hat a degree of power. All animate beinga have also a

metsure of might, which th^ haT« lihmrty to use <» ^[eit at
loiy tiniBy and in what measure they feel necessary. Eveiy
particle also oftnanimaie matter has a degree of force, though
unconscious of it, which it is ever exerting under a particular
direction, which learned men, for want of knowing a bett^
name, have agreed to call attractUm or gramty. Bf tins
prmdple, all portions of matter adhere ; and this is calle4
the attraction cf cohesii^ : and by this they tend to each
other y so as to form a grand whole, about the centre of "^liich,
at unequal distances, all particles of matter are collected ;
imd iH^ is simply terpied gravitgiion or attraction. The
horse has stinength to run ; the ox to draw ; the lightning to
$ear the oak ; i^e sun to influence all the other bodies in our
^rstem ; and the earth has r)egetative energy^ to produce the
grass which grows for the cattle, and the com which grows
for the service of man : and man has strengihf wisdopiy and
^kill, to employ all ihefse in his service^ and direct ^eir pow-
ers and ii^u^ices to Ins use. *Now, all these mighty powefs
fUid energies God has not only made, but directs and fTumogvs^
both conjunctly and t»epiprately — all are ever in His grasp,
subsist and exist by Him — ^He rides on the whirlwind, and
(lirects the storm — ^He quells the raging of the seas. He sits
Vpon the water floods, and remaineth a Kipg for ever. Yea,
He Tides upon the heavens as upon a Aof «e-^--manages aH
their powers and influences,, howsoever varied, comfbined, ox
ftcted upon by each other, in their alipiost untraceable motions,
revolutions in their respective orbits — the velocities by wlttch
th^ travel from imperceptibly slow^ to inoompreh^Mibly swifts

Now, fellow-traveller, tlds is Grod ; thy ^ heavenly Fa^
ther f And this is a sketch of the Almigktiness which shaB
ever, as feur as is necessary, and in every requisite proportion,
be exerted for thee, while ihoo. puttest thy trust in Ifim, and
ficknowledgest Him in all thy ways.

6. Thei^ is only one poiiit more necessary to be consider*
ed on this head — ^that this Almighty QtoA is everlastings.
Our earthfy fkthers are dead : — they have endured but a
time, and could not continue by reason of death : but tiiy
heavenly Father is ecerloMing — He is etemal'^Ht is widi*
(>ut beginning of days, as without end of tuqfie. As His Be-
htg knew no commencement, so it shi^ know no end. At
^ Idngdomha^mfinitCf so V^ponDervneterf^ And if anjr

^ mnOOVRBE ON THE THitfD COLLECT OF THE I.IT1IROY* 7f

dung fiurtlier heneceaaaxy toimfreaa jostsent^eatoof ttttptii
reotalrdatioiishipto thee, b^oMUintliHB word God, whic^sigiu*
fies the4H>0D Beirig. He who is good of HiflMeU^ in Wm*
self — and the Cause of all the good that is in the heaTens, aii4
in the earth, in angels and in men. The fountain of all good^
whether natural or spiritual — of all the good that ever mm,
and evdr will be, to all eternity.

n. An acknowl^gment of Hi^ care and providence in pret
senring our life :— ^

'* Who hast safely brought us to the beginning of this day.**

1. Life itself is a wonder, and in its principles, ineiqilicablei
its preservation is not less so. Apparently it depends on the
circulation of the blood through the heart, the lungs, and the
whole system, by means of the arteries and ^ns ; and thia
seems to depend on the inspiration and expiroHan of the atr«
by means of the lungs. While the pulsaHons of the heart
continue, the blood circulates and life is preserved. But this
seems to depend on respiration^ or the tree inhaling (^ the
atmospheric air, and exj^ratiim of the same. While, therefo«e«
we freely breathe ; while the lungs receive and expel the otr, by
respiraiion or breathiiig ; dxA the heart continues ixi beat ;
thus circulating the b^pod through the whole system, — life is
preserved. But who can explain tho phenomena of respira*
tion ? And by what power do the lungs serrate the oxygen
of the air, for the nutrition^ peiiection, and circ^|f(tion of the
blood t — ^And by what power is it that the heart ccmtiQues to
expand in order to receive the blood ; Mui contract, m <urder
to repel it, so that the circulation may bo contmued ; whicli
must continue in order tl^at liile may be preserved ; why does
the heart not get weary, and rest ! Why is it that with incesn
soMt labour 1 for even ^eescore and ten years, it b not ex«
hausted of its physical power, and so stand still ? — These are
questions which God alone can answer satisfactorily, because
lile depends on Him, whatsoever means He may choose to em-
ploy tor its continuance and preservation. Hence with great
]»ropriety does the traveller, (and indeed so should all others,)
thank Him, for having safely brought them to the beginning
qf any day,

% NigJU also is a season of danger, — it is the season from
which our caites and attention to self-preservation are excluded
Sdf-preservatian, wWcfe is caUod the ir«< low of naiure, oct

« 9

79 TRB TRAVBLtX^'i PRATSR ;

GOfieB imieh of our time during the course of the day — our
e^ and ecars watch for us, and 6ur hands and feet ward
against danger. Caution pnd foresight are ever on the alert»
in order to descry and avert any evil that might t^id to injure
er destroy life : hut in the night-season, eyes^ ears, hands, feeif
caution^ Kdd foresight, are all inactive, and fall under the com-
mon state of inaction which possesses all the members of the
body; God- alone can preserve us from the vulenoe of the
frc^ the edge of ike sword, ^ designs of wicked men, the in^
fiuence of malevolent spirits, and the various natural obstruC'
Hans and causes of the cessation of the action of vital functions,
which might put an end to life. — ^He who carefully considers
these things, will wonder that his life is safe at any time ;
and much more, that it is preserved during the course, even of
a single night. — ^While wre slumber, God neither slumbers
nor sleeps. He is the watchman not only of Israel, but of
the whole human race, because He is the Father of the spirits
of all fle8h,~--of all mankind. — ^He hates nothing that He has
made ; but man, on account of that dignity with which He
has endowed him. He pre-eminently loves. To diank God
for our preservation in the course of ihe night, and for
bringing us in safety to the beginning of a new day, is at
once a du^, as rational and proper, as it is Christian. Our
jHreservation at any time, our preservation at aU times, is the
effsct of God's mercy : and for this, on the return of recollect
tion, after die slumbers of the night, we should feel especial
gratitude ; for had we died ih any previous night of our life,
eould we have died safely ? FeUow-traveller, ask this ques-
tion at thy heart and conscience, and ^en see whether thou canst
retrain from ti[ianking ihe Almighty and everlasting God for
bringing tliee to the beginning of the dayf Thou art still
alive ; and though in a stage coach or on the great deep, thou
art still alive in ihe land of the living— ?-in a state of probation
— in a place where thou canstpra^, and acquaint thyself with
€k)d, and be at peace, that thereby good may come unto thee.

HI. A strong petition to God, to be preserved, during the
day, from sin and hurtfbl accidents :—

^ Defend us during the same witii thy mighty power; and
^ant, that this day we &11 into no sin, neither run into any
kind of danger.**

1. Dangerous as the night season may appear, for tiM

1 DI8C0UR8B ON TBS THiitIV 001.1JK;T OF THK hPtttLQt. 19

tbove rekisons, the day is in fiiet no less so. Thon^ fai tile
■ig^ we can take no care of onrsehres^ yet we are less ex*
posed to the bustle of Ufe^ which gives-birth to so many kinds
of dangers. — ^The labonrs of the day, in sevend of the aTooa^^
tioiis of life» are performed in perikms ritnations. itftmn^, in
which hundreds of thousands are employed, is a tissue of
dangers : — in every moment, ^e is exposed to imminent and
Tttdoos deaths, by what is calted the^Ere-damp, and the falHng
of parts of the pit on the min^v. Those who travel by landt
or by watery are not less exposed. By oamnum stage<oacheSf
accidents are not only frequent, but often mortal : weekly ae-
oounts from public registers, are foil of details of such calam-
itous events. Those who travel by toaier are yet more
opposed than those who travel by land. On seOi there is
neyer more than a few inches of phtnk, between any man and
death. In a sudden squally a ship may eadly founder >^n a
gale blowing on a leC'Shorey she may soon hp dashed to pieceSi
and every hand lost A ship may spring a leak^ which no
industry or skill may be able to stop ; and after incrediUe
labour of the crew, fill and go to the bottom, and every person
be consigned to a watery grave. In cases where the weather
has been dark and tempestuous for several daysy so that no
observation could be taken, and the reckonings because of the
conflicting and thwarting tideSf has been necessarily imperfect*
In a hazy state of the atmosphere, the- ship may make land in
threeze or gaJe^ either by night or day, and be suddenly dashed
in pieces r-'^-eome of these perilous states I have witnessedv*^
Besides these, there is a multitude of other dangers, which
unavoidably accompany a sea-&ring life ; and which in numer^
ous caseSf are destructive of human life :— »what need of ui
Almighty Preserver I Forthosewhogodownto&eseainshipsf
and occupy their business in great waters^ should they not pray
to God that He may defend them with His mighty power!
for no lest a defence can avail, when He raiseth the stormy
wind, which lifteth up the waves of the sea, so that they
mount up to the heaven, and go down again to the depths^
and their soul is melted with trouble : and the poor seamen
reel to and fro, and stagger like drunken men, and are at
their wit's end.— What need, I say, have such to cry unto the
Lord in their trouble, that He may bring them out of their
distresses, by making the storm a calm, so that they may bo

I

krmif^ fliMy ittiftc» dMiir desired Imvenl-^^

tf life's vmae^ tiiere aredaagers :— '•^ changes and dUntcM

<if tfais Biofftit (Mte are nvmoroas ; and nei&er by day not

tby nif^ by land lic^ by water, «aii we be a moment safe,

Mt imder ike direction add defence et iSM mighty power of

God.

% Bnt» lliat against vrhidi we should direct (^nr most fer-
tent funyer, is«»l«— ^This is more periloas> and moredestrue^
tiTe Uian aU the poMblK caknuties which vixty occur ea ike
bmdf and the mofe Hidid deaths which may m^t ixs oir thef
eaean* Bat what is sin f Let us vmcdo^itand this welly th«{
Hw may aee the propriety g( praying diat the mighty power
9i €k>d may so defend us that we fall not into it.

Sim is the transgression of God's law— it is tlMi doing woj
iSbiag which God haa forbldckn } or leaying undone what He
hu eiNnmanded us to do. Eith^ the doing in the one cascf
or die not doing in the other, ii herd ci^ed falling ifUo sim
' — ^Ib this petition, reference is made to si hidden gin, trap or
snare r or to b pit in the ground, over whidi rushes or reeds
ire artfidly laid, M that the deception may not be easily dis^
eofoered, ; uid the heedless traveller falls into k before he k
mvare, and is so entangtod that he cannot get out— -€fuddcaai
temptations to anger ^ by which quarrels are provoked, and life
oadangered or destroyed, miiy be construed sCmong those mor'
tal fiUis. There ' may be temptations ako to S^nJcennesSi
and various kmdl^ (^ debauchery, from which no traodler iir
esempt; and 1^ which aniy may fall, it no% defended by th6
mighty power of tiie -Lord. I txeed not instance temptation^
from ^ her whose house incHneth unto death, anid her paths
unto the dead : — for die teith cast down fnany wounded, y^
raaiqr strong men havd been slain by her : for her house i^
the way to hefl,- gcifiigdowri to the chanfbers of deatii." Witli^
such, tile path of the traveler is Ofltetf most grievousfy in-
fested — and the sin is more eaaly besetting, when si •man is ^
a cBstance from his own houfise, and where he is not met iff i&e
eye either of acquaintance or friend. Many faU into sons
when they Mte abroad, to which they have neither temptation
nor incentive when tiiey are at horhe. Let none, therefore^
despise councils of this land : howsoever well armed, there
are deceptions and dangers in the way ; and if not to the very
grosser vices, yet to others, by which the soul may equally

A I^ISGOVRSB ON TBS^ TKUW OO&l.Bcn' ^C^^THB UTU&OT. M

«id dMi letter as weD aa tte «pfrd of ^le pray^ ia,
^an< thai this j^av «<« /oU tula n» aw : and the mglu alaa^
iMy be aafely IndQcM in the petition.

3. Hie prayer ia extended not only to delenee agnnat ^
tet againatall kinda of Ai«rff«dac6tdento;^--'' Neither roiiiite
any kind of dangw.'*

The dangers into whieh we may nm, are widely diferen^
Mat diOBe already m^itioned. I have apofcen of two kinda
Greedy ; thoae which we may meet with in travelling by
iand; and those which may occur in tearelling hywaierf
hot the running inte dny lind of danger^ mxf refer lo my
thing that may oc<mr in onr waUu m the sh'eeta ot lanes of
any cUy or large town. I have known persons in endeaTonr*
ing to run out of the way of carts and coaches, actually nm
into the way of danger. I h&v^ known one who, walking
nkmg the parapet, was crashed to pieces by a cart whedi
against the walL I have seen a woman, striying to see the
raree show*of an illumination, &11 from a garret, and dashed
to piedes on the pavement 1 have seen a man who had got
too much Mquor, riding foriodsly, Ms horse fell, and he was
kOled on the spot I have seen another who, getting on for*
Udden ground, was shot dead on the i^pot ""I have known
another who Mi over a bank, and was dead before he could
be taken up. In short, I have known many who ran inio
various kinds of dangers, and have paid lor their imprudence^
temerity, or what was called the accident, by the loss of their
Hfie. On what I have seen, as well as on what I have heard»
I see the great necessity of using such a pray^ as dds in
every part of the walk of life — grant that in this day we run
into no kind of danger : and in crossing the streets of Londont
or other large dties and towns, let us remember the proverb,
diat ** there are always 200 yards more of room behind a
eoach, than before it ;^* of this many are sadly unmindful, and
nm across public streets, before horses and carriages driving
at fuQ trot ; and not a few have either lost life or limb by this
foBy.

iV. Supplication for guidance through the secular busir
neas of the day, that it may be wisely and righteously tranff
acted: —

" But that all our doings may be ordered by thy governance,
to do always that is righteous in thy sight*'

VOL. II. 11

81 THS TRAVELLm'f PIlATBm ;

1* Tbe gotenumee otQod^ is a tnbjeet of miglity^ impor-
tenee ; and concerns every human individnaL

"What Grod has created^ Hevpholds: what Hei^Ao^ Ha
gotema. Without Him nothing is wise, nothing is hol3r9
nothing strong. Many suppose that God governs the world
by general laws—HiT rather, ihaX He has imposed, what th^
caH general InwSi and left t^em to govern the work), with
which He does not intermeddle. That this notion is abenrd,
will at once appear, when we ccmsider, Ist, Tltat all generals
are composed bi particulars ; and if He govern the generals^
He HNist also govern the paarts of which they are composed.
2dly, That if there be laws which He has imposed on the nni«
verse, whether they be general or particular ^ they must have
iheir actkm and ejunency from Himsslf, and whatever be the
mode according to whidi He governs, He, Himself, must be
Iht energy f by which the government is administered ; and
therefore it is not general- nor particular laws which govern
the world : but the great, wise and holy God, governing ac-
cording to a particular mode of His own devising ; and ae^
cording to which. He is disposed to work.-^Properly speaking.
He governs not by either general oi particular lawsj but by
ffis own infinite wisdom, adapting His operations to all those
drcumstances and occurrmices which are ever before Him ;
and eter under His direction and ccmtrol — '* from seeming
evil still oducing good — and better still in infinite progressimL"
As all matter and spirit were created by Him, and all that He
has created, He upholds^ so all matter and spirit are governed
by Him. Every thing therefore is under His continual super"
intendence or governance : and as that governance is tDue,
Aofy, and good ; so whatever is governed by it, is governed in
the best manner^ and conducted to the best end*

% This governance of GOD, is the rriodel of all perfection
in government ; and all that is conducted by this model, must
be what is useful and good to the whole ; and beneficial to the
individual, God, in Hid government of the world,^ has for
object the benefit and salvation of men. They whose doings
are ordered^ t. e. arranged and directed, by His government,
must aim at His glory, and the welfare of their feUow crea'
tures; and their whole conduct must tend to promote glory
to God in the highest ; and on earthy peace and good mil
among men*

A DISCOURSE QN THE THIRP .COL&8CT XMT THB LITUROT. 88

3* As God's governance is righteous; so ev&ry work oC
man, which is formed on that models must be righteoia abo.
Be ye holy^ says the Lord^ for I amholy ; i, e. in other words.
Let aU your doings he ordered by His gooemancey that ye
mwy ahoays do that which is righteous^ not in the estimation
Qlman merely, but in tlie sight of the Lord.— Let not this be
the case occasionally or on select occurrences, but always ; in
aU times, places, and seasons* For the s{Mrit of the Chjktian
religion does not enjoin -occo^itmoZ acts of piety, merely ; but
a whole life of justice, integrity, trudi, and ri^teousness. In
short, we should have the very thoughts of our hearts deanM
by the inspiration of God*s Holy Spirit, that we may per-^
fectly lore Him, smd worthily magnify His name. And we
shall never act thus till we get under the divine goifenumce ;
and hegin^ continue, and end, every work to His glory, and
the benefit of mankind. Then, and then only, shall all our
doings be ordered by His governance ; and ^en only, shall
we do (hat which is righteous in His sight.

y. AJl these petitions, and tiie expectation of their fulfil*
ment, are grounded on Him who, in all the Services of the
CSiorch, is represented as the great sacrificial Ofiering ; and
through whom alone, God's gifts and mercy can be coi^uoauni-
cated to mankind : hence we conclude by saying, —

" Through Jesus Christ our Lord. Amen;"

1. God never dispenses eiUier gifts or graces, but on some
joffident reason to justify His conduct ; &ough He owes not
any account of His conduct to man. But why is it that He
should become our Father ? Why \k it that He shoidd take
care of us day and night? Why is it that He should preserve
us from sin and danger ? Why is it that He should guide us
by his governance, and so influence us by His grace and Spirit,
fliat we may do that^ which is lawful and right in His sight f
— ^These things He does promise ; and why should He bind
Himself to do these things for us, who are debased by sin, and
whose best desert is Hell F — ^who have rebelled against Him,
and. have not hearkened to the voice of the Lord our Gk>d, to
walk in the ways that He hath set before ust — Whyt He
does all these things for us through Jesus Christ our Lord*
The word through signifies h^e, not by Christ as an agent;
but on accowKt oi Christ ; — ^for the sake of Him-p*on aecout
of Hia wwrihj worthiness or merUs .^— and why ! This (%rkit,

81 THS taATSLLCE'fi PRAYKR ;

took our nature «q>oii Ifim, became man, cKed in our stead,
and thus bore the pimishment due to mankind, in His own
body upon the tree.— He was delirered for our offences ; and
rose again for our jimtification. Qod was pleased with dus,
and He is jdeased with all those who beheve in this Christ as
haying died to make an atonemmit for their sins, and dius
reconcile them to Crod, Hiere is no good in man but what
€k>d'8 mercy puts in him ; ther^ore, it is not for fnan*s sakCf
on man* 8 account^ or for hia war^ or merits^ that God does
these things for him : but for the sake of Jesus Christ our
Lord* But who k this person for whbse sakCf or merits^ €k>d
does all these things for man ? He is called Jesus Christ our
hord I Jesus is a Heitrev) w<Npd, and signifies him that save^.—
This is the interpretation of it given by the angel of God, who
foretold His birth*— Utenome skaU he called JEsvs^forHe shaB
9ave His people from their sins^ Matt, i 21. But the word
signifiei^ also a preserver — that is, the person who kaioing
saa^edj preserves thoae in die state of salvaticn who depend
upon Him — so diat ^e word Jesus signifies one who saves
men itom sin; and who preserves them in ihat state of
salvation.

2. The word Christ is Qreek^ and, is the same as Messudi
in Hebrew^ and both signiQr the Anointed One, or the Anointor.
In ancient times. Prophets, Priests, and Kings, had oil poured
iq>on dieir heads, in token that God had appointed diem to
their respective offices. Now, aU was an emblem of die
Holy Spirit ; of His gifts, and of His graces : and when a man
was anointed with oil, in die name of the Lord, for any of die
above c^ces, it was supposed that the Holy l^inrit rested up
cm him in the gifte and graces necessary to qiudify him to fu^
the qfice to which he was appointed by the Lord, whether it
was that of priest, prophet, or king. For die goqd sense of
mankuid, in ancient times, as wdl as the direct revelation of
God, taught diem diat no man could fulfil the office of a pro^
phet, either by preaching or predicting future events, unless
endowed by this i^irit of wisdom and understanding : — that
no' man could worthily exeoute tl^ jniest's office, eidier by
ofierihg sacrifice to Qod for the pec^le, or making intercesrion
for thm, unless influenced by that Holy g^mit whtdb sancd-
ied every sacrifice and gift, and conumtnicated the power of
intcir-oession taiipra^er. — Nor did thqr aiippoae that any itci^

J

A DISCOURSE ON THE T&IRD COLLEGE OF THE LITURGY. 8S

could decree justice and judgment, or pFoperljr oAavmiskfr Ae
hicSf unless die discernment and^uncticm oi that Holy SpMi
of the Lord rested on him. Christy in whom the Mtiess of
this Spirit dwelt, was a[^inted to he the Prophet^ FriMj and
Kinffi of the human race. As a Prophet^ He declares to and
teaches man the will and /counsel of God.~rAs a Pmsf, He
offers His own hody on tlie cross as an atonement for the sin
of the whole world. — ^As a King^ he reigns over the whole
earth by His power, and in the hearts of aO true Quistians by
His Spirit ^

3. He is called also, our Lord — This title I have already
explained; it signifies governor — supreme potentate: — and
He gofoems the churchy and rules the hearts^ affections, and
desires, of all His children. Man has no worthiness for
which he can claim any thing from the God of justice ; there-
ifore, whatever he receives, it must be for Christ'£ sake. And
this truth is so great and important that all, or nearly all the
prayers in our Liturgy, are thus concluded : — every grace and
gift of God's Spirit is asked •« for Christ's sake." For His
sakef repentance, faiths pardon of sin, holiness and heaven are
requested of God — " for Jestis Chrisfs sake,** or, •' through
Jesus Christ our Lord** We have an entrance to the Holi*
est by His Blood. And because of the infinite merit or worth
of His sacrificial offering for the sins of men, God can be
just, and yet the Justifier of him who believeth on Jesus : —
He who ^us believes, had been previously a rebel against
Giod, but is now turned to Him widi a truly penitent and be«
fieving heart.

To ratify and confirm these several petitions, we add the
word Amen, the meaning of which I come now to explain.

Amen, is a mere Hebrew word, and signifies faithful, or
true; and when used at the end of prayer, imphes a confi«
dent resting of the soul on God, with the fullest assurance
that the petitions which have been offered according to
His will» shall be all, most graciously and punctually ful-
filled.

As therefore, the word has reference to the truth and faith*
fulness of God, so it has also to the sincerity of the person
who ends, and, as it were, seals his petitions with it K the
heart be not concerned in the petitions, the Amen is of no use.
God will not ratify, by a fulfihnetit, prayers which our hearta

^

/

THS traveller's PRAYER.

cannot be said to have offered at tlie throne of grace. But
when right wards are used, and the lips have not uttered them
till the heart have weighed the import of each expression,
then the whole may be justly presumed to have entered into
the ears of the Lord out heavenly Father ^ and that He will
torn aside the evOs which threaten us, and grant us those good
things which we have sincerely asked in the name, and for
the sake of

Jbsus Christ our Lord*

SERMON XX.

:Ba

DEATH UNAVOIDABLE.

3 SAMUEL^ .ziT. 14.

14. For we mait needs die, and art ae water qnit oa the groond, which eaimol h$
gathered op again ; neither doth God respect amijf person : jet doth he devMS
means^ that hn banished be not expelled fipom him.

Ths circumstances ia which these words were uttered, as
wen as the remote, hut direct cause whence these cireum'
stances flowed, must he considered, in order to see and to
feel the weight and importance of the maxims laid down in
the text

In the eleventh chapter of this hoak, the inspired writer,
Ist Gives us a very circumstantial account of David's trans«
gression with Bathsheha, the wife of one of hia captains, and
the criminal means he used to hide his transgression, which,
as intended, hrought ahout the death of this brave maiu
% The notice taken of those criminal acts by the €rod of
justice and purity, in chap, xii., and the divine threatening
relative to the* judgments which God would send, or permit
to fall on himself and family, as proofs of the depth of his
guilt, and of the high and just displeasure of that sovereign
Lord, whose authori^ he had despised, and whose laws he
had broken.

The message of God was sent to David by the prophet Na-
than, and was delivered in a few, simple, but dreadfully ap-
palling "words. ^ Whtfefare host thou despiaed the com'

86 DKATH VNAVOlBAllLS; ; '

numimetUof the Lard, to do evil in His sight ? Thou hast
hilled Uriah the Hittite, with the sword, and hast taken his
wife to he thy wife, and hast slain him with the sword of the
eUldren of Amnum. Now, therefore, the sword shall never
depattfrom thine house : — I wtU raise up evU against thee,
out of thine own house :—f(fr thsiu didst it secretly : but^ I
will do this thing before all Israel, and before the sun.** See
A. xiL 7—12.

The feadU and appalling effects of DaTid^a double crime,
and the denounced judgmentB of the Almighty, we shall soon
see fulfilled in the horrible rape of Amnon, on his half -sister ;
in Que fratricide of Absalom, who treacherously murdered the
imTisher of Tamar, who was his full sister ; die expulsion of
the murderer from the favour of his father, and his banish-
Blent froni the IsnieHtish court ; and subsequently, the rd>el^
Son of this wicked brother, and unnatural son, v against his
own father ; the total orerthrow of the thoughtless multitude
which he had drawn into die vortex of his rebellion ; and his
own tragical death, when fleeing ftom the battle in which he
was defeated.

^ On these subjects, too awful and revolting in their nature
and circumstances, it would be improper to dwell ; to mention
them in connexion with the fact on which the text is founded,
is quite sufficient : and from them we shall draw this inference
only, diat while they shew the horrible depravity of the hu-
man heart, and the long suffering, just judgment, and unmerit*
ed mercy of Jehovah, their detaO in the Sacred Writings is
an illustrious proof of the truth of those divine records : for
who, that intended to deceive, by fabricating a religion which
he designed to father on die purity of God, would have in
terted such an account of one of its most 2scalous advocates*
and previously its brightest ornament ! God alone, whose
Character is impartiality, has done it, to shew that His religion,
the truth of which is demonstrated by its own intrinsic and
influential purity and excellence, will ever stand independenUy
of the conduct of its professors.

It was during the time of Absalom^s banishment from the
IsracHtisfa court, that the tonsactions mentioned in this chap-
ter took place. ' Absalom, plotting deep designs of treason
and rebellion against his too fond parent, saw that unless he
wad reinstated in his favour, and brought back to court, he

k I>I0C6VB8S ON II. SAM. XIT. 13.

could not possibly execute tiiem ; applied to Joab, the gen0^
ralissimo of his father's forces, to use his influence wi& the
king, to effect his restoration : — after a great deal of relue*
tance, evidenced on the part of the general, he at last imder-
took the negociation. And, that he might appear as Uttle m
it as possible, employed a sensible widow of Tekoa, (a Utile
city in the tribe of Judah, about, twelve miles from Jerusalei%)
to use the j^ominent features of her ,own c£ise, and embellish
them according to the circumstances of the case which she
was instructed by him to represent to the king — in order that
he might, without knowing her design, or in the least suspect>
ing her cunning, pronounce a solemn decision, which would>
by fair construction, apply to the case of Absalom, and thu»
oblige David to recal his son from banishment.

Being admitted to the king's presence, she uttered a cry of.
distress. Help, O king! and being encouraged to open her
case, made,, in substance, the following statement : — " I am a
desolate widow ; and my husband at his dearth left two sons:
these in an unfortunate disagreement quarrelled, and one was
slain. My late husband's family rose up and demanded the
slayer to be delivered up to tliem, that he might pay with his
life, the life of his brother whom he had slain ; as the law had
provided that the nearest a-kin to him who was. slain, should
avenge his death, by slaying the murderer. This being my
only son, and. the sole heir and representative of the family,
if he be destroyed, the inheritance is lost, and to my deceased
husband^ there shall not be either name or posterity left in
Israel."

The king, affected with the case, told her that he would
give orders to the proper officers to consider her appeal. As,
in such a case, delay would be most likely to bring about dis-
covery, and thus defeat the whole design, the widow affect-
ing to be much alarmed for the safety of her remaining son^
and seeing that David hesitated to decide, and promise to save
the life of her son, supposing that he did so lest the not
bringing the offender to the assigned pumshment might ap-
pear to reflect on the administration of justice in the land ;—
U> remove all such scruples from his mind, she very cunning-
ly, and with great address, cried out, " Let the iniquity of
rescuing him from the death that I allow he has deserved, be
visited on me, and my father's house, and the king and hi»

VOL. n. . '12

OQ DEATH VNAVOIPABLE ;

^one be guiltless, if tiiis should be found to be a case to
which the rojral clemency should not have been extended***
To pacify her, the king told her, that if the next of kin still
continued to urge his claim, founded on the law, to bring him
before him, and he would so settle the matter, that he would
in future relinquish his claim. The widow, seeing that this
would not bring the business to such a bearing that it would
issue in the conclusion she wished, afiected the greatest alarm,
lest the avenger of blood should instantly avail himself of
the authority of the law to slay the murderer, prayed the
king to bsue his mandate to prevent this, and to give her his
solemn promise that aU proceedings relative to this afiiiir
might be stopped.

The king, increasingly affected with the case, and the
widow's importunity, instantly pronounced her son's pardon,
and confirmed it by a solemn oath — As the Lord livethj there
shaM not one hair of thy sort, fall to the earth !

The widow having now taken all the preliminary steps she
had projected, and having arrived at that conclusion with the
king that she wished for, thus discloses her purpose, and ap-
plies and enforces her request with what is called the argvr
mentum ad homineTn, (a mode of reasoning by which a man
is pressed with consequences drawn from his own principles
or concessions, to admit, what, his opponent cpntends for,)
which she expands in the following manner : — **^ Is not the
king himself blameable ? Does he act a consistent part ?
He is willing to pardon the meanest of his subjects,, the mur-
der of a brother, at the instance of a poor desolate widow ;
and he is not willing to pardon his son Absalom, whose resto-
ration to favour is the desire of the whole nation ! Is that
clemency to be refused to the king's son, the hope of the na-
tion and apparent heir to the throne, which is shewed to a
private individual, whose death or life can be of consequence
only to one family ?" — " Why, therefore, dost not thau recal
thy banished child ?" — ^Whatsoever there is done, should be
done quickly : all. must die ; God has not exempted any one
from this common lot : — though Amnon be dead, the death
of Absalom cannot bring him to life, nor repair this loss.
Besides, Amnon for his crime justly deserved to die, and thou
in his case didst not administer justice. Horrible as this
"^tricide is, is it not a pardonable case ? Was not the crime

I

X prscoTJiiss ON n. sam. xit. 14. 91

of Amnon the most flagitious ? — and the ofience to Absalom,
(the ruin of his beloved sister^) indescribably great ? Seeing
then that the thing is so, and that Amnon can no more be re-
called to life, than water spilt upon tJie ground can be gather-
ed up again ; and that God, whose yicegerent thou art, and
whose example of clemency as well as justice, thou art called
to imitate, devises means that those who are banished from
Him by transgression and sin, may not be finally expelled
from His mercy and His kingdom : — ^remember, then, the
Lofd thy God, restore thy son to favour ; pardon his crime,
as thou hast promised to restore my son, and the Lord thy
God will be with thee ; He will shew thee His mercy, and
grant thee His salvation.

That such argumentation was conclusive and successful,
need not be slated ; Absalom was recalled ; but while mercy
triumphed, justice had its claims, and was respected : though
the legal guilt of his crime was pardoned, he was permitted
to return to Jerusalem, and yet his iather very properly re-
fused to admit him either to his confidence or presence, till he
sho^ have more proof of his hmniliation ; and therefore he
was ordered to go to his own house : — -for the king said^ let
Mm return to his own house; and let him not see my fa^ie^
yer. 24.

Though the argument in the text is as elegant as it was
well timed, artfully conducted, and successful, yet we must
lose sight of it as referring to the case of Absalom^ and consi-
der it as containing indisputable maxims applicable to occur-
rences which are in continual train, and to facts which are
universal, and which concern and should interest every hu-
man being. In this general way the widow of Tekoa herself
uses it : — For toe must needs die, and are as water spilt on
the ground, which cannot be gathered up again ; neither doth
God respect any person : yet doth he devise msans, that his
banished be not expelled from him.

From these assertions I shall,

I. Draw the general conclusion, that death is unavoidable^
for the reasons which I shall adduce.

II. That no state or condition of man can exempt him
iromit

nL Hiat all men are in a state of exile or haftishw^nt jfrom
God.

M DEATH VNATOIDABLE ;

lY. And that notwithstanding the justice of dieir foanish-
ment, God has found out means for their restoration,

I. Death is unavoidable : we must needs die : that is, there
is a necessity why death should bring all mankind under hb
empire.

The term necessity^ from the Latin necessitas, requires, in
such a connexion as this, definition. Our best Lexicoprar
phers, without attempting to point out its component parts,
give it this general definition — cogency, compulsion, inevitable
consequence ; that state of such things as must be as they
are, and cannot possibly be otherwise, without impljdng a
contradiction ; and therefore cannot cease to be what they
are, and as they are, unless they be annihOated, or undergo
an essential alteration of their nature : and therefore it has
been derived by grammarians from non cessans esse, not
ceasing to be what it is ; because, if it did cease to he 'what it
now is, that which it was ceases to exist Sometimes it sig«
nifies need, want, poverty — that without which we cannot live,
or be comfortable in life ; such as air, to inflate the lungs —
power of contraction and dilatation of the heart, in order to
the circulation of the blood, without which we cannot live-—
food, without which we can at no time live comfortably, and
Hmst totally cease to live, if proper aliment be not^supplied.
Thus the man's death was necessary or unavoidable, because
he had no /o(wi— his lungs collapsed, and he could not breathe
-»his heart ceased to receive and convey the blood, and there-
fore he died ; and could not, in such circumstances, but die.
His death was necessary or unavoidable, because he wanted
what was necessary or needful to support life. And he may
be said to be under a double necessity of dying, who not only
wants what is needful to support life, but is also in, or under
the influence of circumstances which, from their own natural
operation, would inevitably deprive him of Iffe. The una-
voidableness of death is that which is here intended by, we
must needs die : there is a necessity for it : —

1. Because we are now naturaUy I^ortal, and cannot live
alwa3rB.

2. The Author of life, who has the supreme authority
over us, has most positively declared to men, ye shall surely

A DISCOtFRSE ON II. SAM. XIV. 14. 93

3. Because the very means of life tend remotely to de-
Btroy it

4. Without death, the resurrection of the body, and its ulti-
mate immortality, cannot take place, nor be insured.

Therefore, v?e must needs die, in order to become immortal
— in order to bear the bitter pains of an eternal death — or to
enjoy the fulness of an eternal joy and felicity at the right
hand of God.

With any other acceptations of the word necessity, my sub-
ject is not concerned. I leave, therefore, absolute necessity^
physical necessity^ moral necessity, casual necessity, fatality,
compulsion, free agency, 6fC, to their relative subjects.

Then, 1st. We must needs die, because we are naturally
mortal; and cannot, in our present connexions and circum-
stances, live always. But it may at once be asked. Whence
does this necessity arise ?

That God made man conditionally in^mortal, cannot, I^ink,
be reasonably doubted. Though formed out of the dust of
the earth, his Maker breathed into his nostrils the breath of
Hfe, and he became a living soul : and as there was then no-
thing violent, nothing out of its place, no agent too weaJc or
too slow, on the one hand ; or too powerful or too active, on
the other ; so all the operations of nature were duly performed
in time, in quantity, and in power, according to the exigencies
of the ends to be accomplished. So that in number, weight,
and measure, every thing existed and acted, according to the
unerring wisdom and skill of the Ojnnipotent Creator. There
could,' therefore, be no corruption or deca/y : no disorderly
induration, nor preternatural solution or solubility of any por-
tions of matter. No disorders in the earth : — nothing noxious
or unhealthy in the atmosphere. The vast mass wob hH per-
fect : — the parts of which it was composed equally so. As
He created, so He upheld all things by the word of His power :
and as He created all things, so by Him did all things consist.
Thus expressed by the Apbstle, Kmi uvr^i. tm wfo vtnrm, imw
T« 9r«ir« f » ttvTtf arvfgTTtixt, Coloss. i. 17., And He is before all
things; and by Him, all things stand together :— cohere,
keep their respective places, and accomplish their appointed
ends. And among these Man : — every solid had its due consis
tency,— every fluid, its proper channel : — some for support
and strength, others for activity and energy ; and the various

M DEATH VNATOIDABLE ; .

fluids to conduct to every part the necessary supplies, and to
furnish those spirits by whose natural and regular agency, life,
under God, is sustained.

I have stated that man was created conditionally inunortal:
for God, who had a right to impose on him, as a free agent,
what conditums He thought proper, and that line of duty,
which, as a subject to his Sovereign, he was bound to ob-
serve, said, when He placed hun in the garden of Eden, Of
every tree of the garden thou mayest freely eat ; hut of the
tree of the knowledge of good and evil, thou shalt not eat of
it ; fot in the day thou eatest thereof thou shalt surely die ;
mon mo mot tamut, i. e. Dying thou shalt die : Thou shalt then
lose the principle on which thy immortality depends ; — ^thou
shalt, on the breach of this precept, begin to die, — thou shalt
ultimately return unto the ground, for out of it wast thou taken ;
for dust thou art, and unto dust thou shalt return. This
simple, plain, easy condition, on which depended his immor«
tality, he broke ; and thus forfeited his right to the blessing
with which he was naturally endowed ; and thus corruption
and decay, and a disorderly course of nature, were super-
induced : the air that he breathed became unfriendly to the
continual support of life : the seeds of dissolution were en-
gendered in his constitution, and out of these, various diseases
sprang, which by their repeated attacks, sapped the founda-
tion of life, till at last the fruit of his disobedience verified the
judgment of his Creator ; for, after living a dying life, it was
at last terminated by death.

Now, as all have sinned, so death passed upon all men :
therefore, " we must needs die, and are as water spilt on the
ground, that cannot be gathered up again."

2dly. The Author of life, who has the supreme authority
over us, has most positively declared to sinful men. Ye shall
surely die.

We have seen that death had no place among the works
of the Creator, at the beginning. It was threatened as an
evil, when the test of obedience was given to man. Had it
been a thing natural or unavoidable, why should it be men-
tioned as the penalty of transgression ? Why should it be
intimated that such a thing should take place,, should they be
disobedient, that must have taken {dace in the order of natural
cause and effect, whether they were obeidient or not ? Neither

A DISCOURSE OX II. SABL XtV. 14. US

pain, disease, exhausting labour, nor any of the ills of life,
that are the fore-runners and concomitant causes of death, are
ppoken of at all, but as things whose existence was possiblcr
and only certain, if disobedience took place. Before sin en-
tered into the world, it was simply threatened as a cautionary
measure, to prevent the fall to which a free-agent was ex-
posed — In the day thou eatest of it, thou shaU surely die.
When sin entered inta the world, then death entered by sin :
and it was not till after this fatal and ruinous ingress, that
God said to the first mother, / vjill greatly multiply thy
sorrow and conception : — in sorrow thou sjudt bring forth
children ; and thy desire shall be to thy husbandy and he shall
rule over thee.

Nor was our offending first father to be treated with greater
indulgence : for to him, thus said the Lord : — " Adam, where
art thou ? Hast thou eaten of the tree whereof I comm^mded
thee that thou shouldst not eat? Because thou hast eaten of
the tree of which I-commanded thee, saying. Thou shalt not
eat of it : cursed is the ground for thy sake, (•pupa badbureca,
on Ay account, or because of thee ;) in sorrow shalt thou eat
of it all the days of thy life : thorns also and thistles shall it
bring forth to thee ; and thou shalt eat the herb of the field ;
m the sweat of thy face shalt thou eat bread, till thou return
unto the ground : for out of it wast thou taken : for dust thou
art, and imto dust shalt thou return."

Now all this clearly proves not only that there was no-
death before sin, but also that there was no predisposing
cause of death — nothing that, in the course of nature, could
bring it about The ground was fertile, and it seems there
were neither noxious nor troublesome productions from the
soil ; and the benediction of the Most High rested upon the
earth, mountains, hills, plains, and valleys : but when sin en-
tered, what a change ! The globe becomes stubborn and in-
tractable ; noxious and troublesome weeds have their full
growth ; though the husbandman exerts all his muscular
force in painful and exhausting labour, his toil is ill repaid ;.
thorns and thistleS'-^yery genus, family, and order, of inju^
nous plants^ spring up with rapid speed, into destructive per-
fection ; and often, when the labourer is about to fill his arms
with the productions of a painfully earned harvest, a blighi
vitiates the grain ; — tornados and tempests shake it out of

90 DEATH UNAVOIDABLE i

its husk, and give it to the fowls of the air, or tear up the
stalks from the root, and scatter them to the winds of heaven ;
or land-floods carry off the shocks which stood nearly ready
to be housed ; and thus the hope of the husbandman perishes.
By these, and by various other means, does the righteous
God fulfil the purposes of His justice, and accomplish his de-
claration — in sorrow shalt thou eat of it : for on thy account,
the earth itself is cursed. Thou shalt return to the ground
whence thou wert taken. Thou hast forfeited thy natural
happiness and immortality — death spiritual has already entered
thy soul, and the death of thy body shall soon succeed — Thou
SHALT DIE ! Thus spake the God of justice and unchangear
ble truth. He who alone could create, and who alone can
destroy.- He spoke — His word was fate !

Therefore, we must needs die^ though He is not the Author
of death, nor has pleasure in the destruction of the living.

3dly« We must die, because, in the present order of things,
the means of life tend ultimately to destroy it

In the order of Divine Providence, there are two kinds of
aliment, from the consumption of which man is to derive his
support — vegetables and fljesh ; and to prepare each for his
digestive powers, his jaws are furnished each with a complete
set of teethy variously configured for their respective pur-
poses ; — some for cutting, some for tearing, and some for
grinding ; hence, divided by anatomists into three classes : —

1. Dentes incisor es, or cutting^teeth, what we would call the
biting'teeth, wldch have their place in the front of the mouth.

2. Dentes canini, tfie dog-teeth, or those by which we rend
and tear tough substances, such as flesh ; and these are situa-
ted on each sade of the incisors. 3. Dentes m>olares, or
grinding-teeth, miU-stone teeth, called also double teeth and
grinders, by which we reduce seeds, vegetables, and flesh, into
their smallest parts, that when taken into the stomach, they
may be more easily acted on by its muscles and the juices it
contains. But notwithstanding this merciful provision of ne-
cessity, and provision for its supply, so far has mortality
seized upon the whole frame of man, that, in general, the de-
cay of the teiedi renders the mastication of the food imperfect,
BO that it is ill or imperfectly digested in the stomach ; on
this account the chyle extracted from the food is neidier in
sufficient quantity to repair the wastes, of nature, nor is it

A DISCOUIU3E OK U. SAK. 3^V. 14. 9?

cofficiently elaborated to afford a wholesome blood, and tlus
various fluids necessary for the preservation of the human
frame ; — hence, indigestion, and the various crudities Uiat tor-*
ment the bowels, independently of the evils which the stornach
Itself — the whole internal canal, the kidneys, the liveVf the
lungs, and the other rnscera — suffer ; which impede their
operations, and are unavoidably sapping the foundations of
life. The heart itself, though the strongest and naturally
healthiest of all the viscera, partakes of the general lethal ca-*
lamity ; the blood is languidly received and transmitted ; it9
stimulating property impaired, the circulation in the fine or
capillary vessels, in the extremities, becomes very torpid $
the smallest are soon stopped or obliterated: hence, the
nourishment of such parts being very in^rfect, the feet
and legs become cold, feeble, and rigid f and the hands and
arms palsied. The eyes partake of the general imperfection s
the humours and muscles that constitute their principal sub*
stance, become opaque, flattened, and lose their vigour. In
short, to follow the beautiful metaphorical description of So*
lomon, they that look out of the windows are darkened ; — the
sound of the grinding is low, teeth being decayed ;— -the
scalp or skin of the head becommg thin^ the juices necessaqr
to nourish the hair fail, so that it falls ofll The silver cord^
the whole nervous system — is loosed ; and hence that direful
train of those mentsd and corporeal maladies that often make
life a burden. The golden bowl — the brain, the origin of
the nerves, and as is supposed, the place where reason keep0
its seat, where thought and reflection are formed — is brokent
rendered unfit to perform its functions with requisite vigour.
The pitcher is broken at the fountain — the vevu cava, which
brings back the blood to the right ventricle of the hearts
The wheel is broken at the cistern-r^ihe great aorta, which
receives the blood from the left ventricle, to distribute it to
the diflerent .parts of the system— -ceases to receive, and the
other to impart it ; the pulse necessarily ceases, the lungi
collapse and cease to respire, the blood is no longer oxidized,
all voluntary motion, as well as sensation, cease — and the
man dying, even through the means of life, so many years,
now dies ! Then the dust returns to its dust, and the spirit,
finding its clay tenement no longer habitable, returns to God
who gave it ; see Eccles. xii. 2^7. Man, therefore, cannot
VOL. n. 13 1

96 JD£ATH unavoidable;

continue by reason of death : howsoever warded off . for a
time, it finally triumphs, for the counsel of the Lord shatt
stand ; thus, We MtsT needs die, and are as water spilt on
the ground,

4thly. We must die, to become immortal.

As death of any kind is a violence and imperfection in na-
ture, it could not have existed in the beginning. God had
created no living thing, with a necessary liability to death : it
could have been no part of his design ; decay, corruption, and
dissolution, could not afifect any of His works, as proceeding
from His hand ; yet we see that this primitive state did not
continue : now, innumerable diseases afiect animal life ; even
the brute creation are liable to them, and these, sooner or
later, terminate in death. It is the same with the human be-
ing ; man, like to them, has his infancy, youth, mature age, old
age^ decrepitude, and death. Cursed is the earth for thy
sake, is a mighty vortex which has hivolved the whole aninud
creation. The creature we find is subject to vanity ; yea,
the whole creaiion groaneth, and travaileth together in pain,
untU now, Rom. viii. 20 — 22. Sin entered into the world,
and deaih by sin ; and this did not affect our first parents only,
but the whole of their posterity ; for sin hath reigned unto
deaih from Adam to Moses : as the Apostle expresses it, even
over them who'had^iot sinned after the similitude of his
transgression, Rom. v. 14. And since that time, death has
proceeded to abridge life, that he might bring in a total de-
struction — for such is the natural tendency of this evil. But
God has been pleased to arrest its impetuosity, and limit its
operations ; and three score and ten years have been assigned
by the Sovereign of the world, as that general boundary, be-
yond which few can pass, and to which, with care, temperance^
and piety, all may reach. Adam was permitted to Uve 930
years ; his son Seth, 912 ; his son's son Enos, 905 ; Cainan,
the descendant of the latter, 910 : and generally, after the
time of the above Patriarchs, life became gradually abridged ;
and, although Noah had attained 960 years, and his grandfa-
ther Methuselah had reached to the high age of 969, beyond
which human hfe had never been extended : yet, after this,
life became progressively shortened, till the limit of three
score and ten years was fixed by the will and authority of
the Author of life. Yet, how few reach it, so prevalent is

A DISCOURSE ON II. SAtt. XIT. 14. 09

sin, the fountain of indolence^ intemperance^ imd disorderly
passions ; which, as a mighty and overwhehning land-flood,
is swieeping away thousands of human t>eings daily ! But
how long soever protracted, each man's earthly duration ter-
minates with — he died — or, was slain — or, slew himself! the
three horrible gates which sin has opened into eternity, through
which impetuously rush all the successive generations of men !
But are they ingulfed in the great unfathomable abyss for ever ?
Does death feed upon them eternally? Is there no redemp-
tion from this awful effect of its ravages ? Are we, in the
most positive sense of the word, like water spilt upon the
ground, which cannot he gathered up again ? No ! there
shall be a resurrection both of the jiLSt and unjust; but this
IS not a necessary consequence of the precedhig effects or
cause. It springs not from nature, nor by any law by which
nature is governed. There is no principle of regeneration or
revivification in the putrid eorpse, nor in that dust in which it
is finally resolved. The resurrection of the human body
aprings from the justice and mercy of the supreme Governor.
£ven a direct promise of it scarcely exists in that Revelation
which contains the history of the creation and fall of man^
and of the various dispensations of grace and justice, by
which God governed the world for more than ^XN) years ;
and what does* appear in those Sacred Writings relative to
this, is there by anticipation, for tibe resurrection of the body
is properly a doctrine of the New Testamenty and comes solely
by Him, who was delivered for our offences, and rose again
for our justification. He alone is the resurrection and the
life : for since by man came sin and death, by man came also
the resurrection of tHe dead ; — for, as in Adam all died, even
so in Christ shall all be made alive. Had He not died and
risen again from the dead, there had been no resurrection of
the dead ; all had finally perished ; — ^but now is Christ risen
froin the dead, and become the first fruits of them that slept
See the powerful reasoning of the Apostle of the GentOes on
this momentous subject, 1 Cor. xv. 12. &c. The prqmise of
a resurrection, is a promise of the New Testament ; the doc-
trine is there alone stated and explained. The resurrection
of Christ is the basis on which it rests, and the proof of its
certainty ; for He alone has brought life and immortality to
light, — or, as the Apostle has beautifidly expressed it» —

100 DEATH UNAVOIDABLE ;

iMir«fy«0>«i9r#f /MfVr^v ixutff, pitriTUfr^i ^f '^««9, tun a^apTiuf
Jm f9 ttHvyytXXfv, 2 Tim. i. 10. " He hieith counterworked
death, and illustrated life and incorruption by the gospel ;"
whatsoever undermined life, to bring about corruption and
deaths He hath countermined ; and from the darkness of
death, and his empire of corruption. He hath brought into
full view that life^ of which He is the Author ; and that tm-
mortality^ which is the consequence of destroying deaths ihzX
last enemy. So " this corruptible shall put on incorruption,
and this mortal, immortality, and then shall be brought to pass
tliat saying, (which darkly intimated what is now clearly re-
vealed,) Death is swallowed up in victoryJ*^

Now, although many of the things spoken of by the Apos*
fle, belong pro^rly to the state of genuine Christians, yet,
the general subject includes all ; as aU must needs die, so aJl
ehaU rise again from the dead : — the human body shall then
be built up on indestructible principles, a principle of immor-
tality shall preserve it : it shall no more live by supplies re-
ceived from the animal and vegetable creation ; which, as we
have seen, while they nourish for a' time, are nevertheless
planting in our nature the seeds of decay and dissolution. For,
as flesh and blood, in their present state, cannot enter into the
eternal vxyrld^ nor can corruption inherit incorruption, all
0haU arise immortal : for death himself being destroyed, and
eonsequentiy all the predisposing causes that led to his do-
minion, there can be no more death, corruption, nor decay :
man shall become immortal, — an immortal body must be as-
sociated with an immortal spirit, to dwell together in that etei>
nal state, where no change of elements or substance that
might affect identity, form, or continuance, can ever have
place.

Now, as all shall arise, and many through their perversity,
and obstinate continuance in transgression, have died in their
fins, it follows, that of the many that sleep in the dust of the
earth, some shall awake to everlasting life; and some to shame
and everlasting contempt. Dan. ii, 2. For while " the
righteous shall shine forth like the sun, in the kingdom of
their Fatiier, the wicked shall be turned into hell, witii all the
people that forget God." Hell is no place of decay or disso-
lution, — there is an unquenchable fire, — there is a worm that

A DISCOURIE ON II. SAM. XIT. l4. 10|

never dies ! and the subject on which those agents will act»
«hall be as deathless as themselves.

To such persons, there shall be an eternal separation from
God, and banishment from tlie glory of his power. As the
whole man has sinned, so^e whole man must suffer ; and the
vengeance of eternal fire cannot be suffered but by him who
b immortal. The wicked therefore ijiust die a natural death,
that they may be raised immortal, in order to be capable of
enduring the punishment due to their crimes : and the righ-
teous must die, and be raised immortal, in order that they may
be capable of dwelling eternally in the presence of God, and
beholding His glory.

Hiis is not the unwarranted assertion of man ; it is the awful
decision of the Judge of quick and dead ! Hear him ! " When
Ae Son of man shall come in His glory, — and before Him
shall be gathered all nations, — He shall separate them one
from another, as a shepherd divideth sheep from goats, — and
He shall set the sheep on his right hand, and the goats on His
left, — then shall He say to those on His right hand, Come, ye
blessed of my Father, inherit the kingdom prepared for you
from the foundation of the world," — (for which procedure,
He gives the reasons,) — " also He shall say to them on His
left hand, — depart from me ye cursed, into everlasting fire,
prepared for the devil and his angels," — (and for this decision
He gives also the reasons,) and then orders the execution of
the unchangeable purpose, in this solemn declaration ; K«<
m^t\tvo'6fTai 0VT6I it( tuXetTif aiitvfv di it hKitt6i ttr ^*^f
mtifffy " And those shall go away into eternal punishment ;
but the righteous into eternal life." Matt. xxv. 46. The words
which point out the duration of the state of both these classes,
are 'the same: as the life is eternal, so is the punishment.
Men may quibble and trifle here, but their desperate criticisms
will not be urged there. There is no injustice in hell,
more than there is in heaven. He who does not deserve it,
•hall never fall into the bitter pains of an eternal death, — and
no man shall ever eat of the tree of life in heaven, who has
not a right to it. — ^Blessed are they that do His command-
ments, that they may have a right to the tree of life, and may
enter in through the gates into the city. Rev. xxii. 14. The
former would not come to God, that they might have life,
tfierefore they deserve perdition. The latter gladly accepted

i2

103 DEATH unavoidable:

the pardon purchased for, and offered to all, through fiOs
blood, and received the spirit of holiness, to sanctify and re-
fine their souls for the kingdom of heaven ; " they have over-
come by the blood of the Lamb, and His testimony, therefore
they are before the throne, and they shall walk with Him in
white, for they are worthy. Yet still hell was made only for
the devil and his angels, not for man : man is an intruder into
it ; no human spirit shall ever be found there, but through its
own fault. He who refuses ^e only means of salvaiion^ is
lost. God willed not his death.

Having now considered the general conclusion frotn the
text, that death is unavoidable, for the reasons which I have
adduced and illustrated ; I return to the subject under the se-
cond head.

n. That no state or condition of man can exempt him
from it.

That it has been the study of man for nearly 6,000 years
to prevent this generally reputed great calamity, needs little
proof; — life to man is the dearest thing he can concieive: when
exposed to death, every thing Is put to stake in order to turn
aside the danger, and preserve Ufe.

A being, who has from long experience, a deep knowledge
of human afiairs, and of the human heart, has said, shin for
skin, yea all that a man hath, will he give for his life : — and
on the same ^ound is the universal maxim placed, self pre-
servation is the first law of nature : and from the same princi-
ple sprang the whole system of physic, with all pretensions to
the art of healing, and to the millions of speci/fcs, which through
successive ages, ignorance and imposture have told the public,
would cure all the maladies of man. Every nostrum, said
in effect to every patient, (suffering more from the hotchery of
the charlatan, than he did from the disease by which he was
afflicted) take this and thou shalt not surely die. — Time and
experience took off the mask ; and the infallible^ and the pro-
hatum est, were equally discredited, because they were found
equally inefficient

There was however Uttle respite to poor suffering humanity,
for the next bold adventurer, who knew how to practice on
the love of life, and brought forth his powders and fluids, for-
tified with a list of cases in which they had been successfully
apidied, was sure to meet with encouragement : and hence it

A DISCOURSE ON II. SAM. XIV. 14. 103

has been justly said, "Nothing in the history of society is so
inexplicable as the proneness to believe in quackery ;" — but
this may be in part accoimted for, from ^is simple circumstance,
that the empiric most confidently promises, what the patient
most ardently desires. Tak^ this bottle — take this box, and
ye shall not surely die. Immortality, in eflfect, is every where
promised : and ^e desire for, and hope of life, absorb every
inquiry ; reason and judgment are put to sleep, the man sur-
renders himself into the hands of his imknown enemy, his final
sleep sodn hushes every complaint, and the grave covers a
multitude of sins.

All these things are daily occurrences, yet the living lay it
not to heart I Though perhaps few men absolutely expect
immortality in the present life, yet they put off death indefi-
nitely ; they allow that they are travelling towards it; but it
is a horizon that recedes as they advance, and is ever at the
same distance. Death is not seen in his approaches, nor felt
in the continual sap which he is carrying on under the founda-
tions of life ! Regular medicine has promised much, and done
little ; but the alchemistic chemistry has promised more, and
with greater plausibility.

In all ages. and countries since the time of Constantino the
Great, and many carry it to a much higher antiquity, there
has been a class of medical philosophers, well read for their
respective times, in chemistry, who thought that nature tended
to bring every thing to perfection, but required the assistance
of art to enable it to succeed. Aff to metals, they considered
gold only to be in a state of perfection.; that all the other
metals were imperfect, only because they had not of themsehes
a sufficient energy to bring their respective seeds to maturity.
Silver, lead, tin, and quicksilver, they considered as making
the nearest approach to the perfection of gold ; and all their
labour was directed to find out a tincture that would commu-
nicate the requisite energy ; depurate and impregnate the
comparatively imperfect mass, and bring about a speedy trans-
mutation ! This, called also the Philosopher's stone, many
of them professed to have obtained, and therefore were called
adepts. From their reasonings on the purifying and transmu-
tation of Tnetals, which they considered to be a healing and
subliming of their diseased nature, they thought that the tinc-
ture which brought ihem^ into a state of health and perfection.

IM 0XATH VNAYOIDABtE f

might be applied suecessfiillj to the healing of all the diMetuet
incident to the human, tuid even brute creation ; and not only
preserve them in health, but continue life indefinitely. Tliis
also they professed to have obtained, and they termed it the
Elixir, and the grand elixir, and roundly asserted Aat they
who used it, before any of the functions of life were essentially
injured, would never die, A violent d^ath only could mSStek
them ; but the use of the elixir would infallibly rep^ dl the
wastes of imture, destroy all contagion, md ever maintain the
healthiest action in all parts of the animal machine. This se*
cret they say all the Patriarchs possessed, and this alone ac-
counts for their extraordinary longevity ! Arahia, Germanyf
Holland^ France, and England, produced many of diose highly
learned and favoured men ! from the 12th to the 18th century,
who not only attracted the veneration of the lotver dosses,
but also the notice of kings, queens, and nobles of all countries
All these had steadily in view these two points, 1. To trans
mute the inferior metals into gold ; that they might bufld
churches, endow hospitals, and m a word destroy poverfyf!
2. To healHnfected nature, procure an established and unim
parable state of health, banish sorrow and siglung ; and in
effect, destroy death ; so that, we "must needs die, should
have no foundation in nature, and might be blotted, out of the
Bible !

Several of our own counUymen were professing possessore
of this grand secret : — Friar Bacon, Thomas Norton, John
Dastin, George Ripley, Sir Edward Kelly, Pearce, the black
monk, Starkey, Vaughan, ^c. ^c : Even spirits were evoked
by John Dee and others, to assist in the speedy perfection of
this work ! — On the continent, Nicholas Flamntd, Basil Va^
lentine, Saniivogius, J^ooc and John Holland, Raymotid lAiQiy,
Artephius, (who arrived, as it is said, to the age of 000 3rear8,)
/. Pontdnus, and Theophrastus Paracelsus, who might have
lived still, had he not neglected to fortify himself by a few
drops of the Elixir, when he went into a house infected bf
the plague, by which he lost his life ! I pass by those of mo*
dern times, several of whom I have known, who laboured
hard, spent much property in the fire, and were ever on
the very eve cf success^ when " disappointment laughed at
hope's career," by the extinction of tiie fire, — by the careless*
ness of a servant, — the oversetting of a cup, — breaking

A DISCOITRgB ON II# SAM. XIV. 14. JOS

rf a retort^ — ror cracking' of a crucible^ iu*. But where are
nowy

** Those migh^ masters of the heuHng art.'*

They are gone with the years beyond the flood — They have
returned to the ground from which they were taken ; — Dust
they werCf and unto dust they have returned ! After all their
pretensions ; after all their labour ^ after all their hopes and
imaginations ; they arrived at the period, when the words of
the vxidow of Tekoa^ poured contempt on all their expecta-
tions; — they heard the knell of death, and feeHng hid dart,
were obliged to exclaim, we also must needs die !.

Some modern political Philosophers,, have gone so far as to
ima^e, that there is a certain perfectability in human nature
, wMch, under proper management, might be so exalted, as to
induce such a healthy state of the human constitution, that a
very great extension of the term of Ufe might be the conse-
quence — ^that the mind, so intent on its own improvepient,
would rise above animal propensities — feel no desire to pro-
pagate the human species ; and, consequently, the long ex-
tended life of the community, would bring about neither want
nor famine, as procreation would be at least very unfre-
quent V — This also was soon discovered to be vanity and vex-
ation of Bpirit ; for — we must needs die, mei the hypothesis at
every turn.

Widely dijSerent from all those schemes to avoid death
and gain immortaUty in this life, is that of Mr. John Asgill,
a member both of the Irish -and English House of Commons,
who, sometime about 1700, published and detailed in a book
entitled, " An Argument proving that, acccording to the Cove-
nant of Eternal Life, revealed in the Scriptures, Man may be
translated from hence into that Eternal Life, without passing
through Death :^' although the human nature of Christ Him-
self could not be thus translated ; for it was necessary in die
Gospel Economy, that He should suffer deaths

The leading features of his scheme are the following;
Man, who through his feU is liable to death, is yet by faith in
CSiristrestoredy not only to the favour of God, through whom
he receives a seed of eternal life, so that he shall never die
everlastingly ; but also when the business of life is ended, he
shall be transUUed, 00 that he shall never see death in this

VOL. II. 14

106 DEATH unavoidable:

lirtate of being : and hence this gentleman was called tranS"
lated AsoiLL. The Scriptures on which he chiefly founded
his opinion, are — Luke xx. 34 — 36., The children cf this
world marry f and are given in marriage : hut they i£)ho shall
he accounted worthy to obtain that worlds and the resurrection
from the dead, neither marry nor are given in marriage, nei-
ther can they die any more :for theyure equal unto the angels,
heing the children of the resurrection — and John xi. 25.,
Jesus saith unto her, I am the Resurrection and the Life ; he
that helieveth in me, though he were dead, yet shall he live :
and whosoever liveth and helieveth in me, shall never die.

7*his scheme had some peculiar recommendations, as
founded professedly on Divine Revelation, and especially on
the gospel of Christ, in the exceeding great and precious pro-
mises which it gives to genuine Christians. But some paragraphs
having been culled from his work, which the House of Com-
mons decided to be " profane and blasphemous," neither of
which were ever intended by the honest man, he was in 1707
expelled the British House of Commons, having been previ
ously expelled from the Irish House on account of the same
book ! He jrrote a long defence of himself and his work, in
which he says, " He was ejected from the Irish House because
he had too much land : and from the British House because
he had too little money^ But after all poor Mr. A. found that
HE must needs die; and he is now a^ water spilt on the ground
which cannot he gathered up again.

I might add here, that there are certain cases in which the
prolongation of life would be a Clirse, How many tyrants,
and other oppressors of suffering humanity, who were like the
most destructive pestilence, disusing over whole regions cala-
mity and death, and whose mad career of human butchery no
hand of man could stop, have been arrested by the strong arm
of the Almighty, and delivered over to death, thitf the bleeding
world might have respite, and the desolate places again become
inhabited ! Had many years been added to the lives of such
men, what might have been the consequence, who can tell !
While consternation and death walked before them; and
famine and desolation followed' in their train; it was some
consolation even to think — ** These cannot continue, by reason
of death." Butwhat shouting and triumph were there when itwas
known-^they are brought down, — laidlow,— even unto the dust!

A DISOOVRSB ON II. SAM. XIY. 14. 107

Again, were it not for deaths as an agent ia the hand of God,
how fearfully would the science of iniquity be in many cases
perfected, and the trade of sin be extended ! Some seem to
Hve only to invent schemes of sin, and bring to perfection the
practice of transgression. Were the lives of such to be pro-
tracted to the extent of those of the Antediluvians, so that
they might have the opportunity of maturing their schemes,
and improTing the modes and instruments of aggression and
spoliation ; and of teaching their science to all those, who
might be willing to learn (and countless multitudes would be
their pupils ;) — sin and its practice would be multiplied in the
earth, beyond all conception, and to the most fearful extent
But see the Divine £con(bmy, — ^wicked men do not live half
their days, limited even as life now is. Death is a grand
agent ^ thic hand of the God of justice to stop their career,
blast their plans, and confound their devices. Thus iniquity
is not multiplied in the earth to that overjvhelming extent to
wideh it would have been, had not the life of man been short-
ened. Was- it not on this very principle, that God destroyed
the primitive earth by a flood, and permitted one righteous
family only to remain : the great family of .sin being all cut of^ —
their infernal arts and diabolical sciences have all perished;
th§ earth arose anew under better auspices, and life was
abridged, that the fallen principle might not have time to mature
its plans of transgression ; — ^yet, a gracious Creator granted
what is sufficient for all to work out their salvation, to recover
that Divine image which they had lost, and be prepared, by
His mercy, for the enjoyment of eternal glory.

After having proved that death is unavoidahlej and shewn
the folly of the attempts that have been made to elude it ;
I come now to consider what may be called the reason by
whick the widow of Tekoa supports her argument, in reference
to the fulfilment of her request, viz. God hath devised means
that his banished be not expelled from him* From which I
shall take occasion to shew,— -

ni. That all men are in a state of banishment from God.

To see thu the more plainly, we must collate the primitive^
with the present state of man : a few postulates are here ne-
cessary : viz. God made man. Whatsoever He has made was
made perfect in its kind : it had nothing too much — ^nothing
too Utde ;-*there was no superabundance^ for that would hare

106 DEATH vnavoidjCblb :

been useless^ and argued want of economf — there was no-
thing deficient^ for that would have argued want of skill — or of
' nuUerials — or of effective means.

All the various genera and species of stones, of minerals^
of vegetables^ and animals^ were perfect in their kinds : for
example, diamonds^ rabies^ emeralds^ sapphires, ^. were
perfect in their kinds; — so were the different kinds of rocks
— granites, basalts, limestone, sandstone, ^. All the different
genera of Yeostables — oaks, ashes, elms, ^. All seeds,
grasses, flowers, ^c. were perfeet in their kinds. All animals
'--heasts, cattle, fowls, fishes, insects, and reptiles, were per-
fect each in its kind. Man, the nohlest of all, and for
whom all these were made, was perfect in his kind, composed
of body and spirit ; the former was perfect in all its parts ;
the latter in all its powers and faculties. But his spirit was
endowed with a peculiar perfection and excellence, for it was
made in the ima^eand likeness of Gron. Gen. i. 26. And this
image, according to the Apostle, consisted in righteousness,
truth, and holiness. Eph. iv. 24. Now, as between God, the
Fountain of righteousness, holiness, and truth, and all spirits
who are partakers of these excellencies, there must be an inti-
mate union, for these properties cannot exist independently of
Him, — therefore man was made in union with God. In Him
he not. only lived, moved, and had his being ; but every thing
answered the purpose for whieh God made it With the will
of his Maker, there was a perfect consent in his will — ^in all its
volitions, and in all the acts founded on, and proceeding fi*om-
those volitions. All that was in him, all that proceeded from
him, God beheld to be very good : he walked with God, dwelt
in God, was one with God, and God with him. With his
Maker he had the closest intimacy, and the strongest felhw'
ship. As God is omnipresent,— -wheresoever man moved, in
all the directions his body could go, and in all the excursions
his mind could take, he ever met the Fountain of his being
and blessings ; and the Object of all the wishes and desires of
his heart — ^Between him and his God there was no distance ;
and there could be none, because of this sameness of nature :
and had his nature continued the same, this union and intimacy
must have continued. But — ^Man being in this honour con-
tinued not ; — ^by the envy of the devil sin entered into the
irorld :-<-SiN» that which implies the total absent of tight-

A DISCOURSE 01^ II. SAM. XIT. 14. 109

eonsness, trutfiy and holiness— and the . presence of the evil
principle of wickedness^ falsity, and impurity ; from which
flowed enmity to God and goodness ; alienation of affection
and dedre from the supreme Good :. and transgression of the
law of God, as the effect of this alienation and enmity. Man
therefore was no longer in union with his Maker, nor could he
be, for what concord can there he between haired and love<,
truth and falsehood^ lioliness and impurity — in a word, be-
tween Christ and Belial. As an abominable thing, he was
driven out of Paradise, and that act of expulsion was emblema-
tical of his •banishment from the presence of God, and the
^lory of His power. All his descendants partook of his apos-
tate nature ; and all evidenced the influence of the body and
eoul o!* SIN and death, by transgression against God, and ob-
stinate rebellion : — and thus it has continued through all gene-
rations to the present day — all have sinned, and all in conse-
quence are banished from the manifestation of His glorious
presence. He is not in all their thoughts, their ways are not
His ways : — heaven is not more distant from the earth, than
liis thoughts are from their thoughts, and His ways from their
ways. And had not mercy rejoiced over judgement, every
kuman soul would have been banished into everlasting fire, to
(Iwell with devils, and damned spirits, through ages of a hope-
less end. But such is the blinding nature of sin, that man
does not see this, his banishment ; and such is its hardening
nature that he does not feel it. Yet it is lyorthy of especial
remark, that, as soon as the conscience is awakened, and the
divine hght shines into the soul, the penitent sees and feels
that he has lost his supreme Good, and that he is banished
from the presence of his Gqd aind Father. He comes with
weeping, and with supplication is he led : he asks the way to
Zion with his face thitherward— he seeks his forfeited inheri-
tance, and the favour of his M^aker ; but so deep is he lost in
die wilderness — so far into the strange country has h^ wan-
dered from his Father's house, that he knows not whither to
turn in order to commence a return ; of the success of which,
he finds it even difiicult to hope : his complaint is like that of
the most afi^ted of men,—" O that I knew where I might
find him^ that I might come even to his seat ! — Be^ld I go
forward but he is not there ; and backwdrds but I cannot per*
c^ him: onthehft lumd where he doth workj but I canwjt

110 DEATH VNATOIDABLE :

behold him : he hideth himself on the right hand that I cannot
see him.*^ Job xxiii. 3 — ^9. Who shall give hope to this dis-
tressed soul ? That hope on which faith can legitimately rest ;
— for he acknowledges the justice of his banishment ?— God
alone can give this hope, as we shall see in the next parti-
cular.

lY. For He hath devised means that his banished be not
expelled from him.

There is something very remarkable and emphatic in the
original, niam arm ve-chashdf chctsheboth, — " he hath devised
devices," — or, " he hath computed computations."* The
word am chashah^ signifies, to reckon^ compute^ lay one^s
thoughts together, contrive^ superadd, meditate, jscheme, plan^
and, to be intently determilied on finding out ways and means
to accomplish a particular end. It signifies also to enibroideTf
to superadd figures, to a cloth, on which they were to be ex-
hibited : and this requires skill in the plan, correctness in the
outline, and the production of effect by the arrangement, co^
louring, and grouping of the figures. The word therefore
shews, that there was a difficulty in the case, which God alone
could overcome, — that, speaking after the manner of men,
it required a skilh forecast, and energy, which He alone
could supply ; — a scheme which astonished the prophets who
predicted the salvation of man ; for '* they inquired and
searched diligentiy, what and what manner of time the spirit
of Christ which was in them, did signify, when it testified be-
forehand, the sufferings of Christ, and the gldry that should
follow, — which things the angels desire to look into." 1 Pet.
i. 10, 11. In short, thie scheme was so difficult to execute,
there being so many interests to be consulted, that Jehovah
himself is represented as struck with wonder, at the arduous-
ness of the undertaking. He saw that there was no man^
he wondered that there was no intercessor ; — therefore his
own arm. brought him salvation, and his righteousness suS'
tained him. The interests that were involved, were the
honour of God's justice, the exhibition of His mercy, and the
reeqfvery of a lost world, by such means as should magnify
God^s law, and make it honourable, — ^make hfree course for
the current of His mercy in such a way, as would be consist
tent with the requisiiions of His justice : and would be effeo
tual to the full and free pardon of all the guili of idl siimerp ;

A DISCOURSE ON n. SAM. XIV. 13. Ill

the complete purification of the ingrained pollution of all
souls, and their restoration to the image of God^ in which
they had been created, and the enjoyment of that heaven'which
they had forfeited, and to which they were to be restored oov
the ground of a new right.

1. To effect these mighty purposes, God, in His sovereign
love to the world, devised the plan of human redemption, by
the incarnation and sacrificial .offering of Jesus Christ upon
the cross, " who made there, by His own oblation of Himself
once offered, a fuU, perfect, and sufficient sacrifice,* oblation,
and satisfaction, for the sins of the whole world." Thus*
divine justice was satisfied by a sacrifice offered by Him, who
was God manifested in the flesh, and in whom dwelt all the
fulness of the Godhead bodily. In Him, ^^ Mercy and truilt
met together : righteousness and peace kissed each other.*^
As man, He died for man : as God, the Sacrifice was infinitely
meritorious. Then, by the preaching of the gospel, the
grand jubilee was proclaimed, and all the exiled inhabitants
of the earth were invited to return to Him, from whom they
had so deeply revolted ; io receive, through the great Sacri-
fice and Mediator, " an inheritance incorruptible, undefiled,
and that fadeth n>ot away, reserved in heaven for them who
are kept by the power of God through faith unto that salva-
tion, which- is ready to be revealed in. the last time." And,
as He died for our sins, so He u>as raised again for our
justification; and, -though we must needs die, and are as
water spilt upon the ground, that cannot be gathered up
again, yet in the morning of the general resurrection, Ite will
change our vile bodies, and make them like unto His glorious
l>ody, by that working by which he is able to suhdtie even all
things unto Himself; so effectually hath God devised means
'mat His banished should not be Gnally expelled from Him.
Who then that believes the glad sound, and that by faith
presents the true sacrificial Offering at the throne even of
justice, as well as of grace, need fear death ? It is ihelast
enemy, and even this last enemy shall be destroyed. Reader,
then look to Jesus ! and when thou hast cast thy burthen on
the Lord, look on death, and see if it have got any terrors ."^-^
on the grave, and see if it be likely to triumph. No — ^for
He YiAih swaiUmed up death in victory. Reaider, He hath

112 DBATH UNA VOID ABLX f

died for thee ; believe on the Lord Jesus Christ, and thou shalt
not perish, but have everlasting life.

2. But although the sacrificial death of Christ be the grand
means and the cause whence human salvation flows, yet there
are other means which God devises in order to make this ef^
fectual : the law of Gqd must be published, to shew man His
righteousness. It must enter, that sin may be seen to abound :
by this law is the knowledge of sin, for, no man can see his
guilty state, and the ruin to which he is exposed, unless he
examine his conduct and the workings of his heart by the law :
in vain is salvation preached, unless sinners are shewn that
they need it What are they to be saved from? Is it not
the curse of the law ? Cursed is every one that continueth
not in all things that are written in the book of the law to do
them. This curse has MLen on every soul 'of man, for all
have sinned and come short of the glory of Ood. And who
sees the worth of the Gospel who does not know the exceed'
ing sinfulness of sin f He who does not preach this law,
strongly and fully, docs not use one of the principal means
which God has devised that His banished be not expelled
from Him.

3. When this is done, and the sinners becmne terrified, and
iearfttlness surprises the hypocrites, then Jesus must be an-
nounced, as the Lamb of God that takes away the sin of the
world : — His incarnation,— His agony and bloody sweat, —
His cross and passion, — His death and burial, — His glorious
resuirection and triumphant ascension, — with His mediation
at the throne of God, must be all distinctly and powerfully
announced, as proclaiming the vmy, the truth, and the life ;
and proving, that no man can come unto the Father but by
Him. If Jesus be preached without the law, sinners becom^
either hardened or lost in their own presumption : if the law
be preached v)ithout Christ, sinners are driven into despair.
Shew Israel that he has destroyed himself: then shew him
that in this omnipotent Saviour his help is found.

4. But even all this Scriptural and rational preaching will
avail nothing, unless another means of God's devising be sut
peradded, in order to give it efiect — the influence of the
Holy Spirit : — that Spirit that convinces of sin, righteous-'
ness, and judgment ; that Spirit of light and fire, that pene-
trates the inmost recesses of the soul, dragging forth to the

A DISCOITRSE ON II. SAM. XIV. 14. 113

view of conscience the innumerable crimes that were hidden
under successive layers of deep darkness, when through this
luminous, burning agency, the sinner is obliged to cry out^
What shall I do to be saved ! Save, Lord, or I perish !
Heal my soul, for it has sinned against Thee! When this
conviction of sin is deepened in every part, and utter self-
despair has taken full possession of llie understanding and
mdgment, then that same Spirit Will take of the things that
are Christ's, and shew them to the broken heart : — it will
excite strong confidence in the sovereign availableness of His
merits, who, by the grace of God, has tasted death for every
man ; and when, through His mighty working, the penitent
has laid hold on the Hope set before him in the gospel, that
Spirit despsitehed from the throne of justice and grace, will
bear witness with his spirit, that the great Sacrifice is accepted
in his behalf, and he shall immediately hear, by no equivocal
voice, Son^ be of good cheer, thy sins are forgiven thee! On
this news from above, he rejoices with joy unspeakable and
full of glory ; finding that he is begptten again unto a living
hope; knowing that if he abide in this faith, rooted and
grounded in love, and be not moved away from the hope of
ihe gospel, having his robes washed and made white hy the
blood of the Lamb, he shall soon obtain that inheritance that
is incorruptible, undefilei, and ■ that ikdeth not away, which
is reserved in heaven for all the sons and daughters of God.
5. Besides these which are the grand means and cause of
salvation, God devises many others, humanly speaking, of a
nunor character, suited to the various complejtions and cir-
cumstances of men ; to bring the thoughtless man to a sense
of his danger, and a conviction of His readiness to save.
Several of these are beautifully detailed by Elihu, in his pa-
thetic address to Job, chap xxxiii. 14. : — in dreams and visions
of the night. He often opens the ears of man and seals his in-
struction, ver. 15, 16. ; — He reduces his strength by sickness,
chastening him with pain upon his bed, and the multitude of
his bones with strong pain, and terrifies him with the^ fear of
approaching deaths ver. 19 — 2H. : — ^in the course of His gra-
cious Providence, He sends some of His faithful servants to
visit him in his sickness, to shew hifii his sinfulness, and the
Ransom which the Lord hath provided for him, ver. 23, 24, :
—thus He delivers his soul from going down to the pit, and
vol; II. 15 K 2

114 DEATH UNAVOIDABLE.

his life sees the light, yer. 28. Lo, dU these things worketh
God oftefUimes with man, to bring back his soul from the
piti to be enlightened with the light cf the living.

6. In short, there is scarcely an occurrence in Providence^
that has not the same gracious tendency : as He is continual-
ly pressing evety thing into the service of man, in order to
his conversion, and causing all things to work together for
good to them that love Him. And all this devising of meaw*,
and constructing that apparently complex and astonbhingly
contrived apparatus of human redemption, justifies and illus-
trates that strong assertion of the Lord hy his prophet : —
Have I any pleasure at all that the wicked should die, saith
the Lord God, and not that he should return from his way ana
live f As I live, saith the Lord God, I have no pleasure in
the death of the wicked ; but that the wicked turn from his
way arid live: — Turn ye! turn ye! from your evil ways!
for WHY wiU ye die, O house of Israel. Ezek. xviii. ^. ;
Z3Ddii. 11.

Thus, reader, it is demonstrated, that though we must needs
die, and are as water spilt upon the ground, that cannot be
gathered up again, and that God respecteth no man's person,
yet doth He devise means that His banished be not expelled
from Him. Then, believe on the Lord Jesus Christ, receive
the gift of His Holy Spirit, and thou shalt not perish, but
have everlasting hfe !

Now unto Him that is able to keep us from falling, and to
present us faultless before the presence of His glory with ex-
ceeding great joy ; to the only wise God our Saviour ; be
glory and majes^, dominion and power» both now and ever.
Amen.

March 22, 1829.

SERMON XXL

TWO IMPORTANT QUESTIONS ANSWERED.

PSALM XV. 1—6.

1. Lord, who shall alnde in thy tabernacle % who shall dwell in thy holy hill %
1L He that walketh uprightly, and worketh righteousness, and speaketh the truth in
his hearL

3. HethatbacUiiteth Aotwith histcmgoe, nordoetheTil to his neighbour, nw taketh

up a reproach agauist his ndghbour.

4. isk whose eyes a vile person is contemned ; but he honoureth them that fear the

Lord. He that sweareth to his own hurt, and chang^ not.

£. He that putteth not out his money to usury, vtx taketh reward against the innocent.
He that doeth these things shall never be moved.

That £vinely inspired man who has heen called emphati-
cally the Apostle of the GentUes^ has informed us that, What*
soever things were written aforetime^ were written for our
learnings that we, through patience and comfort of the Scrips
tures, might have hope, Rom. xv. 4. Now, as he speaks
here to those mider tifie Christian dispensation, of those who
Hved under the Jewish dispensation, and consequently of those
Scriptures which were given to Moses and the Prophets, hy
the inspiration of God ; we learn that those Scriptures were
not designed for the use and benefit of that people only, but
were intended for the edification of both Jews and Gentiles, to
die end of time. If, therefore, we were even to suppose that
this Psalm were written toward the conclusion of the Baby-
lonish captivity, and that it related to the settlement of the
returning captives, in their own land, and pointed out the re-

1 16 TWO Hi PORTANT OJJESTIONS ANSWERED :

storation of the temple worship, and the character of the per-
sons, who should be found fit to be employed in it : yet still,
from the authority of the Apostle, we have a right to claim it
as designed for us also, and expect from it instruction^ lessons
of patience, comfort, and hope.

But, losing sight of (his point, we see that the subject is of
the most general utility, and demands the most serious atten-
tion of all who believe in the immortality of the soul, and are
concerned for their character here, and their future happiness.

Lordj who shaU abide in thy tabernacle ? who shaU dwell
in thy holy hill ? yer. 1.

As it may be necessary to make a little alteration in the
translation, it will be proper to introduce the original ; the
alteration, however, though important, will be very slight :
ymp "Via pr> ^p n'jnMa "^w^ ^d hst — YehovaJi, mi yagur he-aholeca ;
mi yishcon he-hwr kodsheca ? " O Jehovah, who shaU sojourn
in ^y tabernacle ? Who shall dwell in the mountain of thy
holiness ?"

The word abide refers to a permanent dwelling, a settled
habitation, which is not the meaning of -m^ yagur, in the text
It is derived from -u gar, or, -m gur, to dwell any where far
a time ; to inhabit as not in a settled dwelling; to sojourn €LS
a stranger ; and rather means a temporary lodging, or a
sojourning, answering to the tabernacle, to which it refers :
^d the word tar^ yishcon, from \ytf shacan, to remain, rest,
sit still, or remain at rest, is properly enough translated dweUj
or abide, i. e. to rest permanently, answering to the temple,^ or
holy hill of God — Zion, to which ii refers in the second
clause of tfie verse. Now, for thte better understanding of
tliis twofold question, we should note the follovidng particu-
lars : —

1. The Jewish tabernacle, which was a kind of moveable
temple, and was migratory with the Israetites, in all their
peregrinations from Egypt till their settlement in the Promised
Land, is allowed by all to be a type of the church militant, on
the state of the people of God in this world.

2. Mount Zion, or the mountain of God^s holiness, where
Solomon's temple was built, and the divine worship in all its
ordinances became established, is allowed by the general voice
af Jews and Gentiles, to be a type of the kingdom of heaven.
The ark, there became stationary, being absorbed in the tern*

A DISCOURSE ON PSALM XV. 1 5. lit

pie, was no longer carried about from place to place^ — ^and the
whole was typical of that city that hath foundations : of that
rest that remameth for the people of God.

3. Of the TABERNACLE, which was a temporary, and fre-
quently removed building, it is said, to* ^d mi yagur, who shall
lodge, or sojourn there ? It was not a resident or dwelling'
place, but a place to lodge in for a time,

4. On the contrary, the temple was a fixed and permit*
nent building : and relative ta it, we have the inquiry, i^ri ^d
mi yischen, <who shall dv>eU, abide, or have his perma/nent re-
ddence there ?

6. As the TABERNACLE was a sort of migratory model of a
temple,, carried about on the shpulders of the priests and
Levites, there was no dwelling there, for any ; they could only
lodge or sojourn, at, or round about it.

6. The TEMPLE being fixed, the Priests, Levites, <fcc
became permanent occupiers ; there was no lodging or so-
journing ; but permanent residence for all connected with it.

7. The TABERNACLE, therefore, is a proper type of the
church TnUitant, wandering up and down, tossed by various
skmns and tempests ; — the followers of God having here, no
continuing plaice ; sojourning Only, in their state of probation
on earth, and that only for a short time, in order to acquire a
preparation for eternal glory.

8. Also the TEMPLE is a proper type or emblem of the
church triumphant in heaven. It is the dweUing-place, — the
eternal residence of all who have been faithful unto death : —
who are made pillars in the temple of God, to go no more out
for ever. Here the wicked cease from troubling, and the
weary are at rest. Having made the above remarks, which
are founded on the letter of the Text, we may next ob-
serve, that the whole subject resolves itself into two ques-
tions i —

' L Who can be considered a fit member for the church mili'
tant here below ?

U. Who shall be made partaker of an endless glory in the
chufch triumphant above ?

These questions mint necessarily be answered together.

I. Who can be considered a fit med(bef of the church of
Christ here below ?

To this question ^e inspired writer answers —

118 TWO IMPORTANT QUESTIONS ANSWERED :

He thai walketh uprightly and worketh righteousness^ and
apeaketh the truth in his hearts ver. 2.

In a word, he is a man that is, Ist* Upright, He is an
honest man. He walketh uprightly.

2ndly. Jt^t in his deed. He vxyrks righteousness,

3rdly. True in his word. He speaks the truth in his
heart, *

Ist He walketh uprightly, avan ifvn holech tammim^ " He
who is walking perfectly." He who sets Grod before his
eyes,^ — does erery thing through a right motive^ in reference
to a proper end; beginning, continuing, and ending every
work so as to have God's blessing in it, promote God's glory
by it, and benefit both him^lf and his neighbour through it.
He b not one who makes a selection of duiies or precepts^
which he finds no natural disposition or propensity to disobey ^
omitting those that cross his inclination, or would impair his
worldly gains : on the contrary, he has respect to all God's
commandments : — should each have a cross, in it, he takes up
that cross. He knows that the whole fbrms one greai; system
of perfection, and he aims at being perfect, as his Father who
is in heaven is perfect. He never stands still ;— the Text
does not say that he has walked perf^tly ; — so did hadfer in
heaven; so did Adam in Paradise: bat both afterwards rebelled,
and walked sinfully. But this man is walking : he has begun
to walk, — is walking, — and purposes, by the grace of his Grod,
to walk on U} the end : nor cease to walk perfectly until he
ceases to live. He takes the words of God for the r'ide of his
conduct, and His Spirit for the director of his heart. He feels
himself a stranger and a sojourner here below, and is cdn-
«tantly walking on towards the kingdom of heaven. He acts
not only according to the letter, but alilo according to the
spirit of God's law. He knows, he feels, that the law is
holy, and the commandment is holy, just, and good. He walks
according to the perfectums of God's law, and feels the
weight and importance of all its injunctions. - In a word, he
has simplicity in his intentions, and purity in his affections, —
He no more seeks any by-ends, than he walks in any bajSway.

2ndly. He^worketh righteousness, •

He is not satisfied with a contemplaiive life ; he has duties
to perform. The law of righteousness has placed him in cer-
tain relations, and each of these relatiops, has its particular

A DISCOURSE ON PSALM XV. 1 5. 119

duties. The word yn tsedek, here, signifies to give just weighty
— to render to all their dues. 1. As he is a creature of God»
he has duties to perform to his Maker, He owes to Him
reverence and obedience^ — his heart is the property of his
Creator ; he distinguishes the voice that says, My son, give
me thy heart, — and this he knows lays him under the ohliga^
tion to love God with all his heart, soul, mind, and strength ; and
to serve Him through that love. This is giving God His due*
This is beginning with the right principle, that he may go
straight to the right end.

2. As a memher of ciml society, he has various duties to
perform to his fellows, as they have to him. He is to love
his neighbour as himself. He is to direct him, instrxtct him,
defend him, and support him, when he finds him out of the
woAf, — ignorant of his interest, — eissailed hy overwhelming
forces,^-^T destitute of the necessaries of life. This, all human
beings owe to each other. And having fulfilled these duties
to his neighbour, as necessity may require, he has rendered to
him his due*

3. There are duties which he owes to himself.

That his body may be in health, vigour, and activity, he
must avoid every thing by which it might be injured, particu-
larly all excesses in eating, drinking, sleeping, and the oppo-
site to immoderate sleeping, sitting up very late, and rising
very early, in order to indulge in some favourite study : — this
is lighting the candle at both ends ; and in this way the taper
of life must soon bum out

That his soul may be saved, he must avoid all sin ; all irre-
gular and disorderly passions. It is a duty he owes to his so^l
to apply to God for that grace which produces repentance,
fiodth, and holiness : and in order to get these blessings, he
should read, watch, pray, hear the word of GodpreUched, and
diligently use all the ordinances of God. He who acts not
thus, defrauds his own body and souL But the person de-
scribed in- the Text, works righteousness, — gives to all their
due, — and thus keeps a conscience void of oflfence towards
God, and towards m^n. lie works — ^labours to fulfil aU the
duties he owes to his Creator, and to his fellows : nor in any
of these does he do the work either deceitfully or carelessly ;
— he labours so as to bring purpose and energy to bear on
every work he undertakes.

19Q TWO IMPORTANT QUESTIONS ANSWERED :

•

3rdly. He speaJketh the truth in his heart.

We have already seen that the person who is a proper mem^
ber of the church militantj and is tiving in a growing meetness
for the church triumphant, is upright in thought, and just in
deed ; and here it is asserted, that he is true in word : and to
be right in the sight of God, in thought, word, and deed, affords
the highest proof of a soul completely regenerated. He who
is so, is a perfect man. He is, under this particular, repre-
sented as a true man ;— 4n him there is no false way } — ^he
does not speak one thing, while he means another ; — he'pro-
fesses notiiing but what he feels and intends. With him
there are no hollow friendships, vain compliments, nor empty
professions of esteem, love, regard, or friendship. His mouth
speaks nothing but what his heart dictates. His heart, his
tongue, and his hand, are all in unison^ Hypocrisy, guile,
and deceit, have no place in his soul. To speak tJie truth it^
his heart, is a rare qualification ; — perhaps the rarest in the
whole assemblage of Christian graces. How seldom do we give
a thing its right name ! How often do we profess what we
do not feel. In our transactions with men, how seldom do
onr hearts speak what our lips utter.' To induce persons to
hwy, do we not speak falsely of the quality of the article pre*
sented for sale, — assert that it cost so much, when our con-
sciences know that such a saying has ten or twenty per cent,
of a Ztc in it ? And when buying, do we not underrate and
vilify t^Je article, that we may get it the cheaper. The wise
Inan mentions such a character, — It is naught, it is naught,
saith the buyer, hut when he is gone his way, he boasteth,
Prov. XX. 14. Thus he lied with his tongue, when his heart
spoke the truth. He overreached his neighbour, and afterwards
boasted of his knavery. How common is this vice ! Should
ich a man be a member of the mystical body of Christ !
Was such a false spirit ever seen in heaven ! There are va-
rious other ways in wluch a man does not speak the truth in
his heart ; but the speeches are not so deeply criminal, because
he does not intend to defraud his neighbour. In compliments,
how much falsehood is spoken :-^eCg. " How do you. Sir ? — ^I
am infinitely glad to see you." STow it is most probable, 1st,
That he feels no gladness on the occasion ; therefore^ he does
not speak the truth in his heart. 2. It is false, if even he feel
glad, to gay, that he is infinitely so. There is another pro-

X i>ISCOURS£ 0"^ PSALM Xt. 1 &. 121

fesaion^ often made in these compliments^ which from its rerj
nature, must be void of truth : — ^^ I hope I hare the pleasure
of seeing you in the enjoyment of the most excellent health.^
— *' Sir, it is an essential addition to my happiness, to fin j
IkmX it is so." Now all these are falsities ; but they are not
mteiiiibi. to deceive, — they are used according to custom, —
they are either the efiusions of a light and frivolous mind, — or
are spoken thoughtlessly. But will these considerations ex^
cuse them ? How does the God of truth hear them ? Whal
does His Spirit say ? Behold^ thou desirest truth in the inwari
parts : — and does He not search the heart, ftnd try the ways f
Thou God seest me ! — should be a subject of frequent medita^
tkm. Does not irar Lord say. We shaU eivt an accourU of
every idle vxyrdy in the day of judgment : now much more of
every wickedy deceptive^ and lying word. In the transactionsi
of life, how maiiy are led, firom the experience they have had
of the falsity oi those With whom they have dotie business, to
doubt cjvery man's veracity, and to srisipect all I And who carf
much Mame Aem ; — and yet the feeling is ruinous : — ^itdivesti^
tiiem of charity, and strikes at the very foundation of brotherly.
lave. Indeed^ it goes far towards a dissolution of the neces**
•ary bonds of society , for public confidence is difficult to be
gnpported where such a disposition prevails. But still there
are overreaching and lying persons to be found ; and we may
deplore that ^te of society, where there is so much need for
(faution and watchfulitess. This made the very piou9 Mr/
JET^sr^er^ exclaim,

SarcJy if each man saw another's heart,

TWe would be no commerce ;

All would disperse

And live ap^rt

But there is a love thai thinketh no evil; and the person in
Ihe text is- he who is in possession of it, for he speaketh the
truth in his heart : and we may add,

^'Be^tieves no 6v3, where na evil Memf."

4thly, He baMiteih not with his tongue.

The original is very emphatic, ystfhhp hn^ lo ragal dl
leshono. He foots not upon (or with) his tongue. He is one
who treats his neighbour with respect He says nothing that
might injure him in hia charaoiery person, or property. He

voi^. II. 16 1. ,

/

^128 TWO IMPORTANT QUESTIONS ANSWERED :

ibrges no calumny. He is author of no slietnder. He in-
sinuates nothing by which his neighboiHr may sustain any kind
of damage.

The tongue^ because of its frequent em}do3rment in slander-
ous conversation, is represented in the nerrous original,
as kicking about the character of an absent person : a very
common vice, and as destructive as it is common: but tfa^
man who expects to see Godj abhors it, and backbites not with
his tongue.

The words backbite and backbitetf come £rom the Anglo-
Saxon, bac or baac, the back^ and bitan to bite :-^-the meaning
of which has not altered to the present time. But how it came
to be used in the sense it is now, in our language, seems at
first view unaccountable ; but it is a metaphor»taken from the
conduct of a dangerous dog : and it is intended to convey the
treble sense o£ knavishne'ss, cowardice, ^nd brutality. He is a
knave who would rob you of your good name ; — ^he is a
coward, that would speak of you in your absence, what he
dared not to do in your presence ; — and an ill-'conditioned
dog only, would fly at and bite your back, when your face was
turned from him. All those three ideas are included' in the
term ; and all meet in the detractor and calumniator. His
tongue is that of a knave, a coward and a dog. The Rabbins
term the backbiter the man with the three-forked tongu^ ; —
with it he wounds three perscms at the same time — the m^in
whom he slanders ; the man who receives the slander ; and
lumself who is the slanderer.

Of such a person the Roman poet has this celebrated
saying : —

Abaentem qui rodU amicum ;
Q.iU rum deferuUtt o^ eulpante : goltttot
Qui capiat riatu hominumtfamamque dieaeia ;
Fingere qui rum visa potest: eommissatacere
Qui nequit ; Jdc niger est : hunc tu^ Romanes caveto,

HoR. Sat. lib. i. sat. 4. ver. 81.

He, who malignaiU tears an absent/nendj
Or, when attacked by others, don't defend.
Who trivial bursts of laughter strives to raise,
And courts of prating pr^ulance^ the inraiae ;
Of things he never saw, who tells his tate,
Aadfriends/dp^s secrets knows not to conceal :
This manls vtte; hcr^ Roman, fix your marl^
l^mnlmblaektaaiaawmpUxion'sdark.'

Francis.

A DISCOURSE ON PSALM XV, 1 5. 123

The cliaracter in the Text, is whoUy different from that
censured above, and from aU others of a similar nature. He
who acts otherwise, has no right to the privileges of the
church militant; and none of his disposition can ever see
God.

5thly. He doeth no evil to his neighbour.

He not only avoids all evil speaking against his neigh-
bour ; but he avoids also all evil acting towards him. He
speaks no evil of him, and does no evil to him. He does him
no harm ; — he occasions him no wrong. On the contrary, he
gives him his due. See under the second particular: where
this subject is largely considered. #

Bthly. He taJceth not up a reproach against his neighbour.

The word r\srw\ cherophah, which we translate a reproach^
comes from the root «pn charaph^ to strip, to make bare, to
deprive one of his garments : hence «pn chareph, the winter,
because it strips the felds of their clothing, and the trees of
their foliage: and by this process, nature appears to be dis'
honoured and disgraced. The application to the subject in
the Text is easy. A man, for instance, of a good character,
i» reported to have done something evil : — the tale is spread,
and the slanderers, whisperers, and backbiters, carry it about:
and thus the man is stripped of his fair chara>cter, — of his
clothing of righteousness, truth, and honesty. And yet the
whole report may be false : or the person, in an hour of the
power of darkness, may have been tempted and overcome; may
have been wounded in the cloudy and dark day ; and now.
deeply mourns his fall before God ! Who, that has not the
-heart of a demon, would not strive rather to cover, than tp
make bare the fault in such circums^nces ! Those, who, as
the proverb says, " Feed like the flies, passing over all (e
man^s whole parts to light upon his sores,*^ will take up the talp
and carry it about. Such, in the course of their diabolic
work, carry the story of scandal, among others, to the right-
eous man ;-*-to him who loves his God and his neighbour : —
but what reception has the talebearer ? The good man taketh
it not up, ¥»ivh h nasa, he will not bear it, — it shall not be
propagated by or from him. He cannot prevent the detractor
from laying it down ; but it is in his power not to take it up :
and thus the progress of the slander may be arrested. He
taketh ma up a reproach against hds neighbour ; and by tlpfl

tdi TWO IXrORTANT t^UESTJONB ANSWERED :

meanSf the taU-hearer may be jiseomraged from bearing it to
imother door. If there were no taJa^s up of defamation^
there would be fewer detractors in the land. If there were
no receiters of stolen goods^ there would be no thieves : and
hence another proverb, founded on the justest principle, ^' The
receiver is as bad as the thief. ^^ And b not the whisperer, the
hackbiteTf and the taie'-hearer, the worst of thieyes ?— Robbing
not only individuals, but whole families of their reputalton :-—
scattering firebrands, arrows, and death ? Yes, they are the
worst of felons : — ^Hear the poet who was well acquainted
frith the human heart ^-*

Good nameia man or wpman, dear my lord)" ,

Is the immediate jewel of tlieir souls :

Who tteaU my purte steals irowA, 'tis something, nothing;

Twas mine, 'tis Ma, and has been slave to thousands ;

Bat he ibat JUehes fhun me m^ good name,

JSote me of that wM<^ not enrk^bes him.

And makes me poor indeed.

O how m^y ^ fair fame has been tarnished by this most
(Satanic practice I But bad as the accidental retaik^ of calum-
ny is, he who makes it his business to go about to collect stories
of scandal, and who endeavours to have vouchers for his calum-r
mes, is yet worse ; whether the stories be true pr false, —
whether they make the simple relation, or exaggerate the
fact, — ^whether they ]H*esent a simple lens, through which to
view the character they exhibit, or an anamorphosis, by which
every feature is distorted, so that in a mpnstrosi^ of af^iear-
ance, every trait of similitude of goodness is lost : and then the
reporter himself takes advantage of his own inferences ; — ** O
Sir, how bad this is ! ButM*?^but, there is worse behind." —
This insinuation is like a drag net, gathering as it goes, and
bringing every thing into its vorte]( : the good and the bad,
are found in one indiscriminate i^semblage.

Suppose the stories $o be true, or founded in truth, what
benefit 6oe9^society or the church ever derive from this under-
hand detailing ? None. There are but few cases ever occur-
ring, where the misunderstjuiding between the members of the
ehurch of Christ, should be brought before two witnesses,
much less before the church : but there are some sudb, and
pur Lord orders us to treat these witfi ihe greatest cau-
tion and forbearance. On this point, see a sermon of the late
JJer. J. Wesley, entitled, 7%e Cure of e/M speaking

k INtSOOmtSS ON PSALM XT. 1 — 5. 125

Let us now hear what the Sacred Wiitmgs say of the flagi-
aous characters already renewed ; and the various words by
which they express them.

1. Evil s'peaking'^T)[m is termed ^Xwr^ftat^ blasphemy^
injurious speaking, either against God or man. Our Lord
gives it the following assosiates. Matt xv. 19, ** Out of the
heart proceed evil thoughts^ murdersy advlteries^fomications^
theftsy false witness^ blasphemies.

% Whisperers — ^The private communicators of scandal^
V^ edumnies ; see Prov. xvL 28. " A froward man sheweth
strife : and a whisperer separates chief friends." Prov. xxvi.
20. Where no wood is, the fire goeth out : so where there
is no tale-bearer (or whisperer,) th^ strife ceaseth : the otigi-
nal b iJHJ nargan : of this word, an able Hebraist gives the fol-
lowing definition — " |ru nargan ; from |jn ragafi, to be rancid,
rank, or rusty, as bad butter or bacon." *^ Hence it is apphed
to a mind rankled or exulcerated with discontent, envy, or
malevolence ; and which uttereth itself in words suitable to
such bad dispositions.^^ See Taylor and Schultens^ on Prov.
xviii. 8.

The whisperer is called ij/iivftmn in Greek, Rom. i. 30 ;
where he is coupled with backbiters^ haters of God, despite*
fuij proudf hoasterSf inventors of evU things, ^c. ; see also
ver. 31.

3. Tale-bearer — One who had been taken into confidence,
and told privately, the secrets of his friend ; and makes it his
bu»ness to carry them from place to place, and from person
#o person, as a pedler his wares. Prov. xx. 19. He that
goeth about as a tale-bearer, revealeth secrets. " V^an ^Jvi ho
lie rddl, a slanderer — a defamer; who picketh up stories,
true or false, and details them out to the disadvantage of
others." Heb. and Eng. Concordance.

4. Backbiters — See on ver. 3. and see Rom. i. 30. and 31,
where they are associated with the flagitious characters, men<^
tioned under /aZe-ftearers. The backbiter is called in Greek
«M»r<sA«A««, a speaker of evil against another, a detractor.

5. Slanderers — 1 Tim. ii. 11. h»^*>^t, devils, from ht^f^ttx-^
Affif, to shoot through, with such fiery darts as the devil uses,
and which the shield of faith only can quench. See Eph.

vi. la

6. All tiiese deal in scandal, ncufJtiXM, stumbling blocks, ofi

1.2

126 TWO IMPORTANT QVESTIdNS ANSWERED :

fences; whatever hinders or injures another in his Christian
waJk^ or brings any reproach on the cause of Christ These
are Uie things which He will gather out of His kingdom, and
them that do iniquity, and will cast them into the furnace of
fire. See Matt ±lii. 40, 41.

All the al?OTe, with the whole ftimily of defamers, false ac-
cusers, calumniators, dfetractors, destroyers of the good repu-
tation of others, traducers and libellers, however they may
rank here, shall have one lot in the eternal world ; none of
Uiem shall become residents on the hill of God's holiness ;
and should not here be permitted to sojourn in His tabernacle^
or militant Church. Reader, pray GU)d to save thee from the
spirit and conduct of these bad men : have no conmiunion
with them, drive them from thy door, yet labour to convert
them if thou canst'; but if they will still continue as disturbers
of the peace of society, of the harmony of families, and of
the union of Christ's Church, let them be to thee as heathen
men and publicans ; <* the basest, the lowermost, the most
dejected, most under-foot, and down-trodden vassals of per-
dition.**

7thly. In whose eyes a vile person is contemned.

This person follows the rule given by our Lord, By their
fruits ye shall inow them : he tries no man's hearty for he
knows men only by the fruits they bear, and thus he gains
knowledge of the principle from which these fruits proceed.
As to the vile person dndj nimxts, mentioned here, his name
points him out, ** a reprobate, one abandoned to sin" — and
justly, nraj nibzeh, he is abhorred ; is loathsome, as if covered
with the elephantiasis or leprosy, as tiie word implies.

He may be rich ; he may be learned ; he may be a great
Tnan and honourable with his master, in high offices in the
state ; but if he be a spiritual leper, an infidel, a profligate,
the righteous man must despise him, and hold him, because
he is an enemy to God and man, in sovereign contempt If
he be in j)ower, he will not treat him as worthy of the dignity
with which he is invested — ^but he will respect the q^;
and while he respects the office, and obeys the law, will despise
the man. And this is quite right, for the popular odium
should ever be pointed against vice, lest vice should be ac-
credited by rank and fashion.

Rab. Aben Ezra gives a curious turn to tiiis clause, which

A 1)ISC0URSE ON PSALM XV. 1 6. 127

he translates thus — he is mean and contemptible in his awn
eyes : — and it is certain that the original woi vi»j;a nraj nibzeh
he-tinaiv nimas, may bear this translation. His paraphrase
on it is beautiful : — " A pious man, whatsoever good he may
have done, and however concordant to the divine law he may
have walked, considers all this of no worth, compared widi
what was his duty to do for the glory of his Creator." A
sentiment very Hke that of our Lord, Luke xvii. 10. So
likewise ye, tbhen ye shall have donfi all these things which are
commaiyied you, say, we are unproJUahle servants; we have
done that which was our duty to do^

Taken in this sense, the words intimate, that the man who
k^ truly pious, who is a proper member of the Church mili-
tant, and is going straight to the Church triumphant, is truly
humble : he knows he has nothing but what he has received ;
he has no merit ; he trusts not in himself, but in the Mving
God. He renounces his own righteousness, and trusts in the
eternal mercy of God, through the infinitely meritorious
atonement made by Jesus Christ The language of his heart

•

" I loathe myself when God I se^

And into nothing fail :
Content that thou exaltecl be,

And Christ is all in all."

8thly. He honoufeth them that fear the Lotd,
This clause is a proof, however excellent Aben E2ra*s sen-
timent may be, that he has mistaken the meaning of the pre«
ceding clause. The truly pious man, while he has in con«
tempt the honourable and right honourable profligate infidel,
yet honours them thai fear the Lord, though found in the
most abject poverty ; though like Job on the dunghill, or like
Lazarus covered with sores, at the rich man's gate. ^ Charac"
ter la the grand object of his attention: person, and cirdtm*
stances are of minor importance.

The fear of the Lord is often taken for the whole of reli*
gion : and ftometimes for the reverence which a holy man
feels for the majesty and holiness of God, that induces him to
hate and depart from evil. Here, it may signify the lowest
degree of religion ; that repentance whereby we forsake sin i
for the fear of God is the beginning of wisdom ; and to de-^
part from evil, that is understanding. He who fears Qodf
and trembles at His word, is so far a genuine penitent.

128 i^O IMPORTA.N'f aUB9TION8 ANSWEIIBD :

OtlJy. He noeareih to his own hurt^ and clumgeiKw^.
This holy man adheres raflexibly to truths and at all risks
nniintninii his integrity. He is Htot only true and just in all
lus dealings in the common traiMactions of Ufe, bat often acts
to his own injtiiy rather than not fulfil his engagements to
others. K at any time he have solemnly bomid himself to
do so arid so, alid afterwards find that to keep his engage-
ment will be greatly to his damage, though he and others may
clearly perceive thit the obligation was made in error^ art!
reason would, in such a case, release him from the perform-*
ance ; yet such reverence has he for God and for truth, that
he will not change^ be the consequences wh*t they may.

He is al^ as steady to his promises as^ to his oath ; and his
bare word once passed, will hind him as solemnly 9A tJkjoath.
Indeed, the thoroughly honest man needs no oath to Mnd him^
— hitf character «iociw^« for him ; we have need only of a little
reflecdon to convince i», that he who will not be honest with-
out an oath, will not be honest with one.

In iDustration of the doctrine in Ihis clause, I will intro-
duce one fact, which I had many years ago, from high au-
thority :

His late Majesty, George the Third, was very fond of
children : — often in his walks boOi about Windsor and St.
James^ Park, he would stop when he saw an interesting
child, and speak kindly and affectionately to it, give it some
little toy, or sweetmeat, and often a piece of money. One
day observing a little lad about foiu: years old, who seemed
to have strayed away from its fellow8> he addressed it, and
finding it intelligent for its age, he took it by the hand, and
led it towards the palace, the chHd nothmg loath. He brpt^ht
the Uttle fellow into the queen's apartment, and presented it
to her, with " Here queen, here is a very nfce littte boy, that
I have picked up in my walk," — and then addressing iiie lad,
••That's the queen, my dear, bow to her.'' A chair was im-
mediately brought, the little fellow was seated mi it, and in a
trice some sweatmeats- and firuits were laid before him. litde
master felt himself quite at home, ate fredy, and endeavomed
to answer every question that was put to l^dm. - And when he
had well eaten, it was suggested, that the child ndgfat be
missed, and cause anxiety in the family, it would be best to
reotore him to his play-ground. Before he was removed

^m.hili c}iai?f the ijn§ took 4>ut a f»ei^ guineOi 9ad placed It
before him, saying, " Here nay dear i» a pretty ihing which I
will give you." The child looked at it for some time, and
^a with hift finger pushed it. away on the table, saying, "I
^^'t know it^ — I won't have it;" and looked indifferenUy
over the table. The king said, "Well, my dear, if you
won't have this^ what will you have ? Come, teH i?ae what
you'll have, and I will give it to you." There were several
papers of a very importailt naturothen lyiiifon the table;
wiiieh had lately been brought into the, royal apartoient : —
the child looking eamesdy at one, said, " I'll have ^that pretty
picture," and put his hand towards It Th^ king looked con^
founded, and hesitated ; the queen for a time was equally
surprised, but she first broke sijence, (the child haying ibmi
his pretty picture in his h»idy which was W other than a new
baa^fiQte for a pery large emsunt!)Mnd said, "He mirat
have it-^your Majesty's word, is passed ; yt)ur royal prpmi)^
^nnot be recalled." The king wiith great godd htimour as^'
ttented, wkh, " Yes, yes, he shall have it." A faj^thfid dpmes^
tie w&s called, the child delivered to him, with the injuncti(»i#
to take him back to the park, find out his play-^mates, or nw^i
Jiodibtlow their directioBs, €il he should find the dwelling and
^rents o{ the child — nothing of ei^er being known to his
Majesty or bis domestics. The servant was successful, de^
Hv^red the child ^nd his pretty picture to the astonished fa-"
ihffr and mo^er ; returned, and gavt such an Account tQ the
Foyal pair, as satisfied them^ that while his Majesty ha^ swofrn
4e his awn hm^^ 4nd would not changei a wise Providence
had directed the whole transaction. The ^ory wcus well
jknown in the royal ^etn^ly, but therc^ is iseason to think jths
family of the Q^ld was )^ever mentioned, for I could learn no
iBore of this singular history, than the facts, the substance of
whicb is bef(H^ the readm*. I well know, that George the
Third feared God, and hdd his own word sacred : nothing
eould induce him U>chdnge his purpose, wh^ti he bdieyed he
Was right.'

TheCWdec Pttrapyasthw given a different rendering of
this dause : — He $weardh ta tbfiict Mmse^, and doth mti
^utn,ge: — i. e* he hath pconiised to the h&itA to keep his
body under, and bring it into subjections— to deny himself
that he mi^y-Hot pamper the fiesh, that it may not lead him

VOL. II. 17

190 TWO IMPORTANT QUESTIONS ANSWERED :

jnio trailsgression ; and that he^mayr hy saving aU be ean,
hare the more to give to the poor.

The SyriaCj Arabic, EtkiopiCf Vulgate, Septtiagini, and
Anglo-Saxon, translate the clause thus : — he sweareth to his
neighbour, and doth not deceive him : as they all seem to have
tead, yyrh le-hared, to his neighbour, instead 6f jh.iS le-hardf
to his damage, or hurt ; — the change in the meaning is made
by the points, for the consonants are the same in both words :
but the reading in the text is followed by the most judicious
commentators. ^ ^

From the whole we learn that this candidate for heaven is
a man of unimpeachable truth, and inflexible integrity, who
would rather suffer evil than inflict it : and will keep his
promise, at the risk of his substance and his life.

lOthly. He putteth not out his money to usury.

Uswry signifieil a certain part of the produce of a sum lent
for Ae purpose of traffic : so, that a man trading with the
capital of another, gave not only security for the principal^
but so much per cent, for its use. This was as innocent as
it was just. But when the lender, taking advantage of the
circumstances of the borrower, required more for the use of
the money than it was worth, usury then expressed exorbi-
tant, or w^tanoful interest, and in this sense is now universally
received. An usurer is one that lends out cash, at such un-
lawful and exorbitant interest as he can tvvist out of the ne-
cessities of a distressed applicant : of such a practice as this»
BO man that fears God can be guilty.

In all times, the Jews were remarkable for usury, and ilsu-
rious contracts: and a Jew that is saved from this practice,
and the love of money, from which it originates, is, charity may
well hope, not far from the kingdom of GJod.

The word y^i neshech, which we translate usury, comes
from the root nashach, to bite- as a serpent, and here,, must
signify that biting or devouring usuryf which ruins the per-
son who has it to pay. - " This increase of usury, (see Leigh's
note svb voce *|vj) is called neshech, because it resembles the
biting of a serpent ; for, as this is so small at first, as scarcely
to be perceptible, but the venom soon spreads and difiiises
itself tUI it reaches the vitals ; so the iiwrease of usury, which
at first is not perceived nor felt, at length grows so much as
by degrees to devour another's substance." Our laws hav«

/

A DISCOURSE ON PSALM XV. 1 — S. 131

wisely fixed th^ worth oOent cash at Jive per ceni. ; he who
takes more, is a usurer^ — one who takes unlawful interest ;
and the same law has adjudged the usurer on conviction, to
forfeit treble the value of the money lent. And the Roman
kiws condemned the usurer to the forfeiture of four times the
sum ; Cato de Re Rust. lib. i. Gur Saxon ancestoj^s had a
very bad opinion of usurers ; — Edward the Confessor, comr
manded all usurers to leave the kingdom : and if any were
convicted of it, all their property was confiscated, and them-
selves banished from the realm : because, said the law, Usury
is the root of all evil. l£ a priest then, were convicted of
being a usurer^ his whole property was seized, and distributed
to pious uses. The clause is thus translated in the Anglo-'
Saxon Psalter — pefe peoh hip ne pealbe co J^tpunge
"Who fee his, (property) not giveth to greediness." My old
Anglo-Scottish Psalter bas the Latin text. Qui pecuniam suam
nan dedit ad usuram, which it renders, IBStz Qat j^ nout |)te catel tU
after. Now this intimates that the translators had either read
pecudeniy cattle, for pecuniam, money, or that cattle was the
only woney, or medium of exchange, current in his time ynd
country ; and. indeed it has long been customary, not only in
Scotland, but also in the various hyperborean countries, for
the peasantry to pay their rents, &c. in kind: so many
cows, sheep, i&c given to the laird, thane, or earl, for
the usufruct of the ground.. That there is no mistake in
the translation, is evident enough from the paraphrase,
where th^ author repeats the words with his gloss upon them :
9Qe tiiat sof nout jKs catel tCl olur, botisls, uU cobastus men turn gastls :
tjmt jbe selte najij^t tot f^ls flutie tietie, na metie of t^i$ toerelTf, tiot onels of
iieben. — i, e " He who does not iise his property in a secular
sense, as covetous men do in a spiritual sense ; expecting no re-
ward for his good actions in this world; but only in the king-
dom of God."

The very unusual word oier, in the Anglo-Saxor^liOji and
l^okep, in the Gothic pokp in German mucfjer, an(Pin Danish
aager, means produce, fruits, offspring ;, usufruct, whether of
cattle, land, money, or even of the human progeny. And the
word catel, may be used here for cliattehs, substance of any
kind, moveable or immoveable : — ^but the word itself appears
to be derived from cattle, which were from the beginning, the
principal substanc^p^jdches of the inhabitants of the coimtry.

{33 TWO niPORTANT QUESTIONS ANSWERED :

and tiSers of the field. Aid it is well known^that the wo|d
pecunm^ money, was derived from pecus^ cattle ; which were
no longer used as a medium of commerce, when siloer and
gold came into use.

There is a passage in »he Ploughman^ $ tale in Chaucer ;
when speaking of 3ie worldly and wortiJess priests of his
day, he uses the term, caitel«UcUngy for getting numey or goods.

Some on her ehtorches diveUe
ApparaiUed poorley, proude of porte ;
Tne seven sacramentes thei doen eell ;
In eattdrcatehing is her comfbirt
Of eche matter thei woUen mell,
And doen hem wrong is her disport ;
To affi*ay the peo|^ thei been teU
And h<M hem lower thai) doeth the Lc^de.

The whole of this tale shews the wretched, ignorant, and op-
pressed state of the people in England, under the domination of
the popish dergy^ in the fifteenth century. They have been
emancipated by the Reformation ; and they will ridily de-
serve the same thraldom, should tfiey ever permit thetrtselves
\o be entangled again under the same yoke of bondage,
ilthly. He taketh no reward against the innocent ^
Assassinations were frequent in Asiatic countries,— «nd a
despot had only to say to one of his dependents or slaves, ** Gro
^nd bring the head of such a one :** — and the head was imme-
diately brought ! — In other cases, one despot was hired to de-
stroy another, either by the poignard of the €LSsassin or by
poison, ^ Of these acts I could produce many authentic
instances. And from this Psalm, it does appear, that private
assassinations were frequent in the time of the Psalmist. But
the persbn who is here stated to be fit to sojourn in God's
Tabernacle, and finally to reside in the mountain of His holi'
nesSj is one w)io takes no reward against the innocent. He
neither gives nor receives a bribe, to prevent justice, or injure
an ionocent man in his cause. The lawyer, who sees a poor
man oppoi^ by a rich man, and though he is convinced in
his conscience that the poor man has justice and right on his
pide, yet takes the larger fee from the rich man, to plead
against the poor man, does, in fact, take a reward against the
innocent ; — and without the most signal interposition of the
mercy of God, is as sure of perdition, as if he were already in
it But, becaus^ such unprincipled lawyers have been found,
it is most uncandid and wicked, to apply ti||y$ensure generally;

A DISCOimSE ON PSALM XV. 1 — 5. 133

&ough they h^ve much in their power, and may deceive with-
out detection, for law admits of many quibbles, and is, in many
cases, the pit of the bottomless deep : yet men of the highest
honour and honesty are found in as great proportion among
them, as among others : let those of a contrary character bear
their blame, and either reform, or prepare to meet the God of
justice.

Lastlyj He that doeth these things ; — ^He, in whose character
and comiuct all these excellencies meet ; though still much
more is necessary under the Christian dispensation, — shall
never be mxwed ; he shall stand fast for ever : — ^he is an up-
right honest man, fearing God, loving his fellows, and hating
covetousness : God will ever be his support : he shall dwell
in the holy hill ; after having served his Maker here, in his
generation.

Thus we have these two important questions answered,—
Who can be considered "a worthy member of the Church
militant upon earth ?" And, Who, after life is ended, shall be
received into heaven, and be forever with the Lord ! The an-
swer is. The man who, to faith in Christ Jesus, adds those
eleven moral excellencies, which have already been enumerated
and explained ; who has been freely justified through the re-
demption that is in Jesus ; and has had the thoughts of his
heart cleansed by the inspiration of God^s Holy Spirit ; he
^hall ^ to heaven — he shall be received into the Paradise of
God, and shall see Him ax He is. Amen.

To conclude, I hope ti» Reader will not say, " This is Jew*
i$^ doctrine, and teaches salvation by works." I answer, it is
God's doctrine, whether it came by Jew or Gentile. And as
to salvation by works, there is nothing of it in the Text, and
nothing in the Comment. But it may be answered, " There
is here too much strictness — God does not require so much
from poor, weak, fallible man." I answer, God requires what-
soever His word requires — He will not bring down the moral
law to our weakness and fall — ^but He will bring us up to it
Jesus Christ came to raise us from omfall, to strengthen us
with strength in our soul ; He has made an atonement for oup
sins, and it is through His merits alone that we either get
heaven, or the grace that qualifies us for it. But stOl you
think, " you may get to heaven without all these excellencies."
Let your conscience answer the following questions. Wjll

iSl TWO IMPORTANT QUESTIONS ANSWERED.

the man that is not upright — that does not work righteousness
— that docs not speaJc the truth in his heart — be saved? Will
the backbiter and slanderer — ^he who does evil to his neighbour,
and takes up a reproach against him — get to heaven ? Will
he get there, m whose eyes the vile person is honourable,
and he who fears the Lord, despicable ? — ^Will he, who breaks
his word, and falsifies his oath ; — that is an oppressive usurer
— takes bribes against the innocent, or to betray, and sell his
country, at a general election — ^will he get to heaven ? If
such persons can get to heaven, what honest man would wish
to go thither? — And do you expect to go to heaven with all
your imperfections on your head ? — Then, you are most aw-
fully deceived. But you say, " you hA^e faith in Christ;'*'*^ —
well — see that it be sound, for the devils believe and tremble.
Did Christ come to destroy Uie moral law ? Does the gospel
require holiness of heart and life ? You know it does. And
do you beheve this word, Without holiness no man shall see
God ? — ^And what does this Psalm require, but that holiness
of heart and life which the gospel every where requires ? Is
the law against the promises of Ood, or the gospel of God
against a holy life ? — ^Then you must receive the grace of the
gospel, that the law of the spirit of life, may make you free
from the law of sin and dea^

If YOU do these things, yoij shall never be moved ; — you
shall go from heaven below, to heaven above : — ^but if you only
believe them, and behete the gospel the same way, you shall
be driven away in your iniquities, and go where you shall be
eternally moved under the axition of the worm thai never dieth,
ahd the fire that is never quenched. Go now to Christ, that
He may purge your consdence from dead works ,baptize you
with the spirit of holiness, guide you by His counsel^ and at
last receive you into His glory. Amen.

Heydon Hall, Middlesex,
Feb. 15, 1829.

TO

RICHARD SMITH, Jun., Ea^

&LC &LC> &€.

Stoke Newington.

Dkar Sir,

I HAVE not asked your pennission to prefix your name to
the following discourse. My reason is simple, and to myself
cogent : I ask no patronage, howsoever respectable youfs
might be to me, and I beg no favoiu-s. Gratitude alone im-
pels me, and it is not in the nature of gratitude to ask perfnis-
sion to express its obligations. It may be manifested in va-
rious ways, but without some kind of expression^ it cannot
exist ' By the present mode I take a liberty which, if I asked,
you would not grant : it is then to tell my friends and the
public, as far as this discourse may go, that you have from the
begiuning been the steady and practical Mend of the Zetland
Isles ; that you have helped me to assist them in the most ef>
fectual manner, while you peremptorily refused to- let your
left hand know what your right hand did. It is true/ that
while your shadow has been extended over those northern
regions^ you have often been amply repaid by the good news
which you heard from that distant land ; — of the prosperity of
a work of life and power unequivocally manifested in the sal-
vation of multitudes, and in the relief and comfort of many
widows and orphans, and of many others equally necessitous
and destitute. You have their prayers," my gratitude, and
God^s blessing. May the light of His countenance shine upon
you and yours for ever ! Amen.

There is something singular, if not in the discourse, yet in
the circumstances in which it was preached.

In the middle of last June, I sailed out of the Thames on

purpose to make^ probably, my last voyage to the Zetland

Isles. Having arrived at Whitby, I was met by a few select

* friends, who iidshed to accompany me on my voyage : the

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DEDICATION*

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Rer. James Everett, and W, Read, Esq. of Manchester 5 Jaiat
Mosely Smith, Esq. of Stockport; Rev. Jamee Loutit, t»f
Windsor ; John Campion, Esq. of Whitby, and my second
son, Theodoret, hired a vessel^ the sloop Henry, Captain
Greenwood, "^Mf^ w® were to have at our command, to sail
ihhere and wkm we pleased, wind and Weatfier permitting.
As I intended to visit at least the different larger Islands in
the Zetland group, a^d the principal Voes or Bays, I weD
knew, from former e3q)erience, that this would be impossible,
unless I had a vessel at my own command. In those Islands
there are no public roads ; and to travel over hills, through
tK>gs, and to cross different Sounds and Voe^ in small crazy
boats, would not only take up much time, but^would be moi^e
harassing than it was at all likely my strength of body and
state of health could sustain. We had an excellent passage,
and our land-fall was Sumburgh Head, the south €nd of the
Island of Mainland, to which we steered when wehore awa^
from Whitby ; and so truly had we kept otir course, that isr©
could not say we Had lost one foot of way^ in a nm of between
3 and 400 miles \ I will not trouble you with a detail of our
eperadons while passing up the eastern side of diose Idands
in a direction due north. It is sufficient to say, we first touch-
ed at Lervnck ; Aen at tiie Island o( WkaUey ; Burra Foe,
in Smith Yeil; Uya Isle BndUya Sound; and then BaUeL
Sound, in the Island c^ Unst; the most northern of this^
group. While we lay here, giving time to our Captain .Uf
change his sand ballast for chromate of iron, I travelled over
the high hills, composed almost entirely of Serpentine rocij
with little vegetable soil, and consequently little verdure» ted
passmg Hcsrold^^-wiek, where we left Mr. Everett lo preachy I
went on to Northrwit^, the fitrthest Bay north on the eastern
side of &e Zedand Isles^: « fitde beyond which, on Ssbbath
inoming, July Q, I preached to some hundreds of peo|de,
gathered from various places and eonsiderable ^Jstances, €bB
following discourse.

The peculiar circumstances in the case I nhall .distisetly
note. 1st. I stood now on the most northern ground und^
the dominion of the &*itish erown ; and on the most northern
inhabited part of that ground. And 2dly. On the line of di-
rection in which I then stood, which waft nearly dtie north»
there was neither land nor inhabitant to the north pde, 3diy;

DEDICATION. * J9t

In nearly a direct line east, I had Bergen, in Norway, on my
right hand ; and farther on, north, Spitshergen ; on my lefV
west, were the Faroe Isles ; and oiiward, north-west, Iceland^
and then Old Greenland: — ^between these, (rom Lamba NesSf
the uttermost point north of the Island of Unst, not one foot
of land, nor consequently one human inhabitant^ is to be found
on to the north pole : — so that I was literally preaching <5n
one of the ends of the earth, beyond which, in that direction^
the sound of the gospel can never be heard.

As I had a plain people to address, I endeavoured to make
tise of the plainest terms, yet still without bringing down Di-
vine things below the standard of their own dignity ; and I be-'
lieve the discourse was made a blessing to many that heard it

Of the inhabitants of this Island, I can say die same as of
all the Isles in Zetland : they are a people with good under-
standing and good sense ; and in kindness and hospitality to
strangers, without parallel. If, in outward circumstances and
geographical situation, they have generally but two talents-^
if any people on the globe, from tfie south to the north pole^
have made ten out of the two, it is the Zetlanders : nor have
I ever met a people who more richly deserve the truth of the
gospel — ^nor a people who more carefully keep, nor more cor-*
rectly adorn it

I know you rejoice in their prosperity, and will bless God
for their profiting* You have served them as the Treasurer
of that fund which is employed to build them places of wor-
ship ; and you have never suffered the work to stand still,
even when the Bank was, for a time, exhausted. May your
shadow be extended for ever, and may the sun of your pros-
perity never withdraw its shining ! For the sake of Zetland,
as well as on many other accounts,

I am, my dear Sir,

Your much obliged, very grateful and affectionate servant,

ADAM CLARKK

HeydonHally MiddleseXf
Aug. 23, 1828.

TOL. ft. 18; M 2

SERMON XXII.

ACQUAINTANCE WITH GOD;

▲1^ THE

BENEFITS WHICH RESULT FROM FT.

A. DISGOVltSB DELIVBRBD

IN THE ISLAND OF UNST,

IN

ZETLAND,

9BX FARTHEST NORTBEBK P088E88I0N OF THE BRITISH CROWN,

i9itfMby Hbnttf^, Jufy&h, 189a

X>B xxiL ver. &l--e3

21. Acqaaint now thyself with faun, and be at peace : thereby good shall come oi^
thee.

d3. Beceive, I pray tbee^ the law from hk mouthy and lay op his words in thine heart

33. If thou return to the Alffliffhly thou shalt be baik up^ thon shalt pot away iniiodly
far from Uiy taberoaclei^ ic

MoRB important advice than this, was never given to
man : nor can any be more necessary at all times, nor be
mrged with more powerful motives ; nor is it possible that
the terms of the advice can be explained by clearer directions :

I. The Advice. '* Acquaint now thyself with Him.'^

A DISCOURSE ON JOB XXU. 21-^23. ^^^^

n. The Motives. " Thereby good shall come wit# the^
and thou shalt be built up."

III. The Directions. '' 1. Receive the law from His
mouth. 2, Lay up His words in thy heart S. Put away
iniquity from thy tabernacles," &c.

The general meaning is this : — By getting an interest in the
Divine favour, and in having tlie soul brought into a state of
peace with Him : — thereby, that is, in these two things^ good
will come unto thee. First, from an interest in His favour,
thou mayest expect all necessary blessings. Second, from
His peace, in thy conscience, thou will feel unutterable hap-
piness. But we must enter more particularly into a discus-
sion of the important subjects contained in these. verses, and
examine the foundation and principles on which they rest
They require the deepest attention of the head, and the
strongest affections of the heart

Here we have to do with Gob and man : the perfectiona
of the one ; the imperfections and necessities of the other.
Let us consider both.

1. With whom are we exhorted to acquaint ourselves ?
With God. Who is He ? This is the most difficult of all
subjects; — the most sublime of all knowledge; — but sup-
posed to be, in a certain way, level to the apprehensions of
men.

1. The Apostle, speaking to the Ck)rinthians, says, Atoake
to righteousness and sin not ; far some have not the knorwr
ledge of God ; I speak this to your shame.

It appears, Uierefore, that they might have acquired know-
ledge, or their ignorance could not have been their reproach.
There were many advantages which the heathen Greeks pos-
sessed ; and by them, through His works, the eternal power
and Godhead of the Creator might be known.

2. It is easy to speak about or of God .^—but to shew what
He is, — ^how difficult I We can trace up every being to othera
of its own kind ; — there is a concatenation of causes wad
efects, — We can trace an acorn to an oak^ — and that to ano-
tiier acorn, till we come to the first plant. We can trace a
child to its pare»te,-p-can conceive that these parents were
once infants, whom we can trace to tAetV parents, — and so
on, till we come to di first human pair; — ^but, to what can we
trace these ? They did not produce themselves. St Lidce,

<

*

140 ACQUAINTANCE WITH GOD :

in dispkying a genealogy^ begins at his own times, and goes
from son to father^ wbom he finds to be the son of another
father^ and so on, till -he comes to the last father^ in the aS'
cending line, who could not be the author of his own being,
and therefore, he properly says, Adam, who was the son of
God, This Being, tfierefore, is the Father of the spirits
of all flesh, t. In reference to man. He is the cause of all hu-»
man existence. — % And when we examine all other beings, we
shall find that He is equally the cause of their existence.

5. But wh) is He ? If He be the Cause of all being, — ^He
is necessarily before all being, and Himself uncaused: this
leads us at once into His eternity,

4. In ratiocination, the human spirit can go to God, and
when it reaches Him, it is lost in etemity,-T-not the idea of
eternity, for of this it can form no idea. Nor can conjecture
or fancy, form any id/BsL of any thing when it arrives
at God, but God Himself and certain attributes^ necessarily
inherent in him.

' 5. Here then we see God in His eternity, and no excursion
of fancy can go beyond this : — 'and what is the doctrine deriva-
ble firom this? Has any of those who have written and
spoken on the Being and AttribiUes of God, made any use of
this grand fact? I think not But has it not an obvious
meaning, and is it not this, — In God, human spirits are dew
signed eternally to rest, — tfiey cannot go beyond Him ; they
can ascend by reasoning to Him,-.^and this is their intended
j)lace, — ^the end of their destination, — their final abode.

6. But does the idea of God, in His eternity, and the know-
ledge that He is the centre where intelUgent spirits can rest,
necessarily shew that these spirits must find happiness there ?
No, not simply,

7. But as we find God to be the Cause of all being ; and
find an infinity of Being endowed with various degrees of vari-
ous perfections, and know that nothing can give what it does
not possess : hence we learn that God must possess various
perfections; — ^and as He Himself is infinite and eternal, all
His perfection must be such :

1. He must be vnse, and that wisdom infinite.

2. He must be powerful, and that power unlimited.

3. He must be good, and that goodness unbounded.

4 H^ must be happy, and that happiness infinitely perfect

1% •

• .^

A DISCOURSE ON XOB. XXII. 21. ^23. I4f *^

> * . .

Eyery intelligent nature must be happy in proportion ^to the *^.,

degree of its purity and goodness. God being pure and good^
is infinitely so, and therefore infinitely happy,

5. Benevolence is a necessary quality of goodness; and a
desire to conununicate itself, necessarily belongs to intelligent
goodness, 1. Hence God's creation of man, and intelligent
natures. He made them like Himself, that they might derive
endless happiness from Himself. 2. Man, therefore, may be
made a partaker of the Divine nature. It is the mill of God
that it should be so ; but man must acquaint himself with God
that it may be so.

n. Let us look into man, and see his state. He is not at
peace ; he has not good,

1. He has various powers and faculties, — ^mighty and ex-
tendve ; but they are in disorder an^ ruin. As he has not
peaccy men are in a state of hostility among themselves. As
he is sinful, he has no good. He is, therefore, unhappy. He
is torn by inward factions, — conflicting passions : — -judge^
ment and conscience at variance with passion and appetite.
He suffers in himself what nations do who are in a state of warfare.
In the latter case all confidence is destroyed ; — security of per-
son and property uncertain ; — the apprehension of evil takes
the place of hope ; — treasure is exhausted, and the best blood
of the land drained out for its defence. Issue as the contest
may, there must be long misery and national distress.

Man is at war with his fellows often ; — and ever with and
in ^wnt«eZ/';^-condemning himself in the thing that he al-
loweth.

2. Yet he has what is called the hunger of the soul, — an
insatiable desire after peace and happiness. Good, substantial
good, is the object of his desire ; — ^he seeks it early and late ,
he pursues it under various forms and various names : — but in
order to get it he minds earthly things — animal pleasures, se-
cular good, and worldly honours ; — these when attained do
not gratify, not only, 1. because they are not of the nature of
the soul ; but, 2. because they are not eternal.

In the pursuit of these, life generally is spent ; and vanity
and vexation of spirit are written upon the whole.

Is the Father of the spirits of all flesh, unmindful of all this?
No— His eye afiects His heart, — He sees it with concern,
because Kfe wills the happiness of His intelligent offspring.

1^ AC<IVAINTANCE WITH OOD:

Afid H^ shewB this eoncern by this Diyine oracle, — Acquaint
thyself now with Gody md be at peace^ and thereby good shall
come unto thee.

That there should be any occasion for such an exhortation
as that contained in the first verse of the Text, is a reproach
to man : that it shoi^ be given by the inspiration of the Al-
mighty, proves the goodness of God.

In order to undei>stand these points clearly, I shall con-
sider, —

I. What b implied in acquaintance with God ?

II. What are the means by which this acquaintance is to
be acquired ?

ni. What are the benefits which result from this ac-
quaintance ?

L What is implied in an acquaintance with God ?

The word acquaint signifies to gain knowledge of a person
or thing, by association, familiar intercourse, conversation, and
exact examination. Acquaintance signifies the knowledge that
is acquired by such means. We say that we are acquainted
with such a thing, hook, or country j because we have examined
the thing — ^read the hook — or travelled through the country.
When applied to a person, it signifies : 1. We have heard of
him. 2. Have been in his 4^ompany. 3. Have con'oersed
with him. 4. Have not only interchanged compliments, but
reposed confidence in him ^ and thus, 5. become familiar
with him ; and 6. ihisfamilicKrity, supported by frequesit inter-
course, has been heightened into friendship. Hence acquaint-
ance and friend have nearly the same meaning.

An intimate acquaintance, is one thoroughly known: and a
very particular acquaintance^ is one with whom we not only-
Interchange an the terms descriptive of friendship ; but also
all those affections which constitute the spirit of friendship :
therefore— -1. to hea/r of — 2. to associate with — 3. to hold con-
versation with — 4. to become familiar with — 5. to have con*
fident communication with — and 6. to take and be taken into
friendship with, a person, are all implied in being thorouglUy
or intimately acquainted with him.

The word used here, which we translate acquaint, |3o sakoji^
signifies to lay up — as a treasure: to procure an interest in ;
— we lay up the treasure, in which we have the whole pro-
perty, right, and interest, that we may have recourse to it

A DiSCOVRSfe ON lOB XXII. 21 — 23. 14S

ndienever we please ; and by it supply all our necessities.
This notion of the word agrees very well with the spirit of
this exhortation : consider that God alone is the never failing
Fountain of all good ; get an interest in Him — ^secure His
fiiendship and help ; and then no good will be wanting to you.
This meaning of the place, Was perceived by Coverdule ; for
in his Bible, (the first ever published in the English language,)
he translates. Reconcile thyself to Him — =get an acquaintance
with Him, come into His presence, cease from thy enmity to
Him, make supplication to thy Judge — ^implore forgiveness-
pray to be received into His favour ; and thereby good — all
good essentially requisite to thy present and eternal welfare-—
shall come unto thee.

Having now considered the meaning of the word, the im-
port of the exhortation will be the more easily perceived.

I have already stated, '* That it is a reproach to man that
such an exhortation shotdd be necessary." That there should
be any human beings, where a divine revelation has come»
found destitute of the knowledge of God^ or that are unac-
quainted with their Maker and Redeemer, is a sore evil, and
a high reproach indeed ; but it was so, even in a Christian
Church, in the time of StJ Paid, for he thus exhorts the people
at Corinth : " Awake to righteousness and sin not ; for some
have not the knowledge of God : 1 speak this to your shame."
1 Cor. XV. 35.

Let us examine (his point intimately.

1. To be acquuinted with God we must, 1. Hear of Him r
—and have we not all heard of Him t Are not His lines
gcMie out through the world ? and His words to the ends of
the earth ? Even to you has the word of his salvation been
sent : you, who live here on a line a very little to the east of
"Ae norl^ pole, between which and you there is not one hu-
man inhabitant, nor one foot of known land — you have heard
of Him : you have long had His Bible, your forefathers have
heard the word at the lips of teachers sent by Him,— have
"been favoured with the means of grace, and have had such
calls to acquaint yourselves wiUi God, that the well grounded
hope of eternal glory, might be ministered through those
means, according to these calls. Even these Isles have
waited for His salvation ; — it has been loiig since sent, that
in His arm you might trust . Have we ever duly consl'

144 ACQUAINTANCE WITH QODi

dered what a mercy it is to have a l^ble — ^to be able to read
it— -to liear it read — ^to have it explained : — ^what were your
forefathers preyionsly to their getting the Bible ? Were they
not a nation of gross heathens, serving stocks and stones rude-
ly cut out in the forms of men and vxymen ! of the sun and the
moon ; of Thor^ Wodin, or Odin ; of Friga or Freya : either
imaginary beings, or ancient freebooters, pirates, cut-throats,
and general profligates : — and these were worshipped with
abominable and cruel rites, uncleanness, and human sacrifices.
The principles of their religion we know ; they are still extant
in Scandinavian books. A very ancient book called the
Edda^ written in the Icelandic language, one of the most cor-
rect and important MSS. of which is in my own possession,
gives these principles in detail ; describes at large the acts of
Uiose who were Uie objects of their religious adoration : un-
covers their hell, (the place of the evil being called Loke ;)
and opens the gate of their heaven, (Asgard, the habitation
of their gods ;) and VaJhallOj the celestial dwellings of their
heroes. And what is this latter ? According to the Edda it
is the Hall of Odin^ where his followers are to spend their
duration in quafling ale out of the skulls of their enemies !
and those very skulb out of which- ^ey had formerly drunk
the blood of their owners ! Is it not an infinite mercy that
you and your neighbours, the Norwegians, Danes, Icelanderst,
and Swedes — the remains of the Gothic and Scandinavian
tribes — have been saved from this cruel and degrading super-
stition, by receiving the Bible instead of the Edda, by which
they and you have been taught the knowledge of the true
God I Your fathers worshipped in these mountains, over
whose summits of serpentine rock I have this morning tra-
velled, and to the north of which we now stand, and imbibed
instruction from their scaMs, poets, and priests, in those in-
human and diabolic arts, by which they were taught to rob,
plunder, butcher, and enslave their fellow men! Now, the
peaceable urords of the Gospel of Jesus, succeed to the fero-
cious strains of the Volu Spa, and the dying song ofLodbrog!
Now, they and you have learnt that the Son of Man is come,
not to destroy men's lives, but to save them. Ye have heard
of Him who m the Lord God, merciful and gracious, long-
sufiering, and slow to wrath ; forgiving iniquity, transgres-
aion, and sin. Be ever thankful for that n^ercy that has turn!'

A DISCOURSE ON JOB XXH. 21 23. 141

«d yon from so deep a darkness, to a light so truly marvel^
lous.* ^

* The Eddcij referred to above, is a work in Hnk^landic language, and contain*
die Mythology, and complete religious ^stem of ue ancient Scandinavians^ the peo-
ple who occupied the kingdoms called Noruoay^ Stoeden^ Denmark, and the Iskmdr
dependent cm those countries. Among those isles, the 2teiland isles were numbered :
from them they were peopled, and from them received the same rel^oos system as
that of their neighbours. ' Unst being the nearest both to Iceland and Nbncayt was na
doubC^r«i peopled ; and the settlers brought their native paganisvi with them.

There are two books called Edda : — the Jirst compiled by Samund JProda, an Ice-
lander, who was bom in 1056.- This work consists of a number of ancient poems, on
mythol<^cal subjects, the chief of which is — 1. The Volu spa, or the prophecies of the
virgin Voku 2. The Havdnuud, or Divine Discourse} and 3^ The Runa Pattuf
CHhins, or magical chapter o[ Odin, or the magical WOTks whkh can be jprarformed by
the use of the Runic characters* Of these metrical pieces, there are tlur^-six in al^
in this poetical Edda.

The 8ec<Kid Edda is Idl in prme, andis a coBection of the mythology, theology, and
philosophy of the Scandinavians, made by the very learned Snorro Sturlesson, about
A^ D. 1215. This also is in Icelandic. An edition oi this was printed at Cqpenhagen^
in 4to, 1665) by a Danish lawyer, ReseniuSf in the origitud Icelandic, vrith a Danish
and Latin version, and copious notes. .

An edition of the Rhytfmiical Edda, that of Soemund, was undertaken at Copenha^
gen, and the first vol. 4to, published in 1787, which was followed by a second vol. in
1818 : — a Vdrd is promised^ To the second vol!, there is a copious and useful glossary*

From these volumes, the whde system of the very ancient ScandinavisM Id^iatryt
may be gathered.

The following may give a general view i —

1. Oeftfi or Woden, their supreme God, is there termed, " The terriJbie and atoere
deity ; — the father of slaughter ;-^who carries desUalion and fire } — the tumuUwms
and roaring deity ,'^--the giver of courage and vidory ; he who marks out who shaU
perieh in IkMIc ,*"— 4he shedder of the i>tood of man, <&c From him is the fourth day
of our week denominated Wodensday, or Wednesday,

2. Frigga, or Preya ; she was his consort, called also Eeortha, mother Earth. She
was the goddess of love and debauchery — the northern Venus. She was also a war-*
rior, and divided the souls of the slain with hor husband, Odin. From her we have
Friday, or Freya^s day ; as on thiU she was peculiarly, worshipped. As was Odin aia
Wedn^day.

3. Tfar, the god of winds and tempests, thunder and lightning ; — he was the espe-
cial object of Worship in Norway, Iceland, and consequently in the Zetland isles. From
him we have the name of'our finh day, Thorns day, or Thursday.

4. Tir, the god who protects houses. His day of worship was called Tyrsday, or
THsday, whence our Tuesday*

As to our first and second day, Sundat^ajad Monday, they (ferived their names fixm
the sun and moon, to whose worship ancient idolaters had consecrated them.

Asgard is their heaven, or court of their gods.

Valhalla, their paradise, Hob seat ci Odin and his heroes, where the^ are r^esented
as going through their martial exercises, then cutting each other to pieces, afterwards,
all the parts healing, they sit down to their feast, where they quaff beer out of the skuUa
of those whom they had slain in b^e-^and whose blood they had before drank out of
the same skulls, when they had slain them.

NiJIMm, or EvU house, is their heUL

Lake, the DevOy ot principle qfwH

Bela, — Death. Of whom they give this descrifttian. Her Palace is anguish ; her
TaUe, /amsne ; her Waiters, expectation woA delay j her Threshold, precipice; and
her Bed, leanness.

. All who die in battle go to VaihaUa, Odin's palace, where they amuse themselves at
staged above.

The Scandinavians offered different kinds of sacrifices, but especially Jmman : and
from these they drew auguries by the velocity with which the blood fiowed, when they
eat their throats, and from the appearance of the inttatines, and especially the Aeort

VOL, II. 19 N

140 AC4UAINTAHCE WITS 00»l

S. Bat in order to be acquaintei with: God we must kno^B
Him by having coTttmunion with Him ; that maa ia not an

acquaintance of ours, with whom we never kept company :

nor are we acquainted with that God, with whom we never
had communion. And as we cannot be said to be acquainted
with any person with whom we have never conversed, bo we
cannot be said to have any acquaintance with that God with
whom we never held intercourse by prayer. He that Cometh
unto God, must know that He m, and that He is the rewarder
of them who diligently seek Him. By prayer, we approach
the palace of the great King ; and hy faith we eater into that
palace. We present our petitions, which he graciously re-
ceive! — He speaks peace to His people, that they may not
turn again to folly. Frequent intercourse with this most holy
&nd gracious Being, brings us to an acqvmntanoe with His
loving kibdness and tender mercy. They who pray not,
know nothing of this God ; and know nothing of the state of
their own souls.

3. In an acquaintance, sueh as that which the text recom-
mends, there must be confidence : — we would not form an ac-
quaintance with a person t confide; and
if we found him to be ur eonfidence
would be in proportion t t is impossible
that we could enteral all the nature of
God — of His goodness, t ut feeling con-
fidence that, from that g- rood might be
expected ; all pardon ai ercy ; and all
tenderness and compassii t promises we
should consider as perfectly safe : He is Tatthfu], and cannot
deny Himself. His promises are pledges given to men, which
His goodness, mercy, and Jove will redeem. Hence, eon-
fixtence in Him produces faith: we see from His power Aat
He can do all things ; and from His mercy,, goodness, and
truth, that He will do all that is necessary forUiose who put

It wu s cuKom in Demnuk, to offer airaually, in JaouajT, a ma\&ct oT 99 onb, 99
Afi, 89 *or«t, and 99 mbh— besidM other \aman «acnfiMs. oflered on prwaiiw uc-
MBOM, public citamidM, cte.mord«iotuni Hw»rtheaiurerofiheirgod«. Efcnin
England, I feu, our ancefflora partook much of Ihe spirit ■nSpraclkeoiliie sum horri-
ble and tartwoui auperatiUon. k ia no wonda- Uul we aav in our public service, whui
the Goapel tor the day ia arawunced to be read. " Thanki be to God Ibr Hli bnly Gob-
tA." O what an in^IUile bleanng hai the Gond been wbenm it baji been pnacli-
^ I For looTB of IhoK npsTHilnuB, nee the i*^— MoUef. Jftrttem Satam—

A DI8COUR0S ON JOB XXlV 21 23. 14f

Aeir tnist~in Him. For all His promises are year and amen,
in om* Lord Jesus Christ - Thus, increasing confidence begets
increasing faith ; and this increasing faith is daUy obtaining
the fulfilment of .His promises. He gives grace and glory,
and no good thing will He witMiold from them that trust in
flim, and walk uprightly.

4 This confidence will produce a holy familiarity ; w»
shall seek for opportunities of increasing our acquaintance with
one who is the Sovereign Good : without whom nothing is
wise, or holy, or strong : and without whom, we can neither
know what is righi, nor do what is holy and just And this
very conviction will tend to increase the spirit and practice of
prayer — and consequently our conununion with God.

6. Intimaie acquaintance with a person, engendering mu-
tual confidence, and begetting a pleasing familiarity, is very
little short of what is termed friendship : nor do^ there seem
to be any difference between intimate acqymntance and special
friendship. But however this may be, we well know, that
they who acquaint themselves with God, as above specified,
will find Hkn to be their Friend, their highest, chiefest, and
lest Friend — a Friend that loveth at all times — that knows
the souls of His followers in adversity : that is untouched and
uninfluenced by any kind of capdces, and on the permanency
of whose fiiend^lip we may depend, while in simplicity and
godly sincerity, not with fleshly wisdom, but by the grace of
God, we hare our conversation in the world. Thus, while
God is the Friend of every true believer, of all who have got
an acquaintance with Him. every true believer is a friend of
God. All these things are impHed in being acquainted with
Him. My iMpethren, lay these things to heart, and see whether
you have received this wise man*s ^idiortation, Acquaint now
thyself with God.

6. But that tranriation of the original word, which appears
in Coverdale^s Bible, the first complete Bible ever printed in
the English language, must not be overlooked. Reconcile
thyself to Him. Man is in a state of enmity with God : he is
a sinner against his Mak^r, a rebel against his Sovereign, he
is attaint^ of high treason, by^ God's law, and is condemned
to death ; and that death he must sufler, if he be not reconciled
to the great Lawgiver. Now this reconciliation supposes that
the man ceases from his rebellious acts, and that with a peni^

148 ACQUAINTANCE WITH €M>D :

lent soul he implores forgiveness from his offended Judge.
We have ahready seen that thorough acquaintance will tenni*
nate in friendship ; — a union of heart^^hd hands, where both
parties seek each other's welfare and happiness. This stal^
of friendship is impossible where the man is living in a way
which proves his heart to be in a state of enmity to God.
Can we suppose that a subject is reconciled^ or in a state of
friendship with his king, who is breaking his laws daily,-—
blaspheming his name, — traducing his character, — ridiculing
and despising his government, — teaching others to disobey
the laws,p*-inaking as many enemies to the constitution of his
country as he can, and strengthening by all means in his
power, those who are already the enemies of Ihe state ? £9
not such a one the worst of felons ? Does he not deserve the
most exemplary punishment? Should not every peaceable,
honest, loyal man, abhor him ? Should he not be considered
the nation's disgrace, and a public pest ? And should he not
be avoided as a dangerous leper, infecting every place where
he sojourns, and every person with whom he comes into con-
tact ? All this is readily granted by every person who loves
his own safety, honours the king, and seeks the peace of so-
ciety. What then shall we say of the open sinner^-^oi the
^ cheap swearer, who through his open sluice, lets his soul run
fbr nought ?**" Of the Ztar— whose heart is not true to God —
nor his tongue to it — nor his actions to either ! Of the
drunkard — who consumes his body, his health, and his sub-
utance-^who, in the phrensy of inebriation, may kill his
mother — or, in the sottishness of continued tippling, may faD
fnto a pit, and be dashed to pieces — or fieill under a cart wheel,
and be crushed to death ? And what shall we say of the
more secret sinner ? He that cheats and defrauds^ who has
the false or deficient measure^ and the hag with deceitful
weights f Of the polished flatterer^ who to promote his own
interest, invests another with a character, the qualities of
which he has never borne? Or of the specious hypocrite^
who, while he pretends to all saintsMp^ is destitute oi holiness
'—whose religion is only a cloak to cover the. deformities of
his character? Are not all these, (and the catalogue might
be vastly increased,) enemies to God in their minds, by evil
propensities, and in their Uves, by wicked works ? If these
do not get recondliaticm to their God, without doubt they shall

A DI8COVRSS ON JOB XXIL 21 ^23^ 149

perish ey^rkatingly. To such, I ciy, be reconciled to Hinit
that ye perish not.

II. Seeing this acquaifUance is of such importance, and this
reconciliation is so absolutely necessary ; and that man, natu-
rally, is blind and sonful, it will be necessary nei^t to inquire,
by what means these blessings are to be obtained.

We are not left to our own judgement to devise an answer
i» this important question : — He who gives the exhortation^
has laid down the proper directions ; and they are the best
parts of this speech delivered by Eliphaz the Temanite. I shall
take them in order. ,

The first advice, in reference to this acquaintance and re**
conciliation, is: Receive, I pray thee, the law from his mouthy
wer. 22.

What is the law that b here intended? Those who contend
that this book was written before 4he giving pf the Jaw, say
that the law here mentioned is the seven precepts which'
Noah, after the dood, detivered to his sons, and they to their
posterity. The precepts were in substance, the following : —

h Obey judges, magistrates, and princes. ,

2* Avoid all idolatry, superstition, and sacrilege.

3. Avoid all blasphemy, perjury, and irreverent use of God's
name. «

4. Avoid all incest, and unnatural conjimctions.

5. AvQid all murder, battery, infliction of wounds, mutila-
lions, Slc.

6. Avoid all theft, frand and lying.

7. Eat no blood, nor any portion of animals cut off while
the animal is ahve. This we find is a custom among the
Afayssinians even to the present time.

Others say, the law of nature is intended. Those who
maintain that the Book of Job was written before the Law of
Moses, are driven to such miserable shifts as these to support
their hypothesis. I hesitate not to say, that the law of God
given to the Israelites, by the ministry of Moses, is that which
is here intended ; and it is called here by way of emphasb
nun Torahj Law ; the real system and source of instruction^
which contains i^-tom amraiv, " his words," the words or sayings
of God Himself; consequently not the Noahchic precepts, nor
the law of nature, neither of which were ever written or regis*
ttred as the words of God^s mouths As to the NoahcMcpn^

n2

. 160 ACQTTAIMTAKCE WITH GOD :

eeptSf &ey are a rabbinical fable : and as to the lofiD of naturef
what is i^ or what was known of it^ till God gave that laWf
which has been the source from which all just counsels, and
right fNrecepts, have flowed. ^

It vi the law, or rerela^n from God, that must be studied
and received^ in order to know God, to get acquaintance with
Him itf His holiness and purity ; and to know what is the de-
sert of siuy and how a sinner is to be reconciled to his Maker.
Tins is- to be received, as God's own words — as proceeding
immediately from Himself j stamped with His authority — and
that law by which every sinner shall be tried. That jaw not
only diews the holiness of God, aqd the sinfulness of sin ; but
also the means of reconciliation. In it the whole sacrificial
system is laid down ; and this pointed out the sufferings and
death of our Lord Jesus Christ, as the true Sacrifice prefigured
by the various sacrifices prescribed by the law. We see in
the immolation and death of the victims under the law, what
every sin deserves, — viz, death ; and we see> by tlie sacrifice
of Christ, that no sinner can expect reconciliation to God, and
remission of sins, but through His offering — for God was in
Christ reconciling the world unto Himself. And we must re-
ceive the law that declares these things, from His m^ovih ; — not
be content with merely reading our Bibles, or with the gene-
ral acknowledgmevt ^at this word is a revelation from Grod ;
we must read and hear it, as if God spake il now from His
moutlh to dur ears. Thus we shall feel its authority, imd
tremble at His word. There is a great difference between
simply reading the Scripture,, and receiving it as from ike
meuih -of God, What man says to us, may mislead us : — do
not take the sa3dngs of mc^ for any thing that concerns the
salvation of your souls : see what God has said :— ^believe this
alone implicitly. Do not deeeive yourselves by the common
saying, *' God is merciful, and we shall fare as well as others.*'
It is true that God is msrdfid ; but He shews merc3r to them
who truly turn to Him ; He will not prostitute His^ mercy on
them who run on in their evil ways : and as to faring as well
as others — ^if these others be like yourselves, living in sin,
without acquainting themselves with God — you will, it is true,
fare as well as they ; for the wicked shall be turned into heU,
with all them that forget Grod. Nor will the multitude of the
^mned, alleviate the punishment of any individual in the

A DISCOURSS ON JOB X^II. 21 — 23. iSl '

wretched mass^ You need not perish, for God has devised
means that your banished soul may not be endlessly expelled
from Him. '

The second direction is, Lay up hds words in thy heart.
The hea/rt is oflten taken to express alt the faculties of the
soul, especiaUy the conscience and imderstanding. The spirit
of this direction is — ^Take a serious view of what God has
spoken*-"— see that you underatamd it — and if you understand
it, endeavour to feel it — ^Ask conscieiice whether you be the
person of whom God speaks ? — whether you have ever re- *
pented and turned from those iniquities which God repre-
hends ? — ^whether Gfed for Christ's sake have forgiven them ?
— and whether He have given you the witness of His Spirit^
that it is so ? — David says, he hid the word of God in his heart,
that he might not sin agidnst Him. Have you done so ? —
Having received the words of His mouth into your hearty do
you retain them there I If you have received the word of
i^proof and conviction : if, by it, the Spirit of God have con-
vinced you of sin, righteousness, and judgement, then you are
prepared for the next direction :—

Thirdly, fletum to the Almighty, Our blessed Lord repre-
sents a sinner under the figure of a silly sheep which has
strayed avmy from the flock, and from under the care of the
shepherdy and haa wandered into the vnldemess, exposed to
destruction, not on]|jr because it is gone from under the shep-
herd's eye, but on accoigitrof its exposure to destruction by
means of ravenous beasts. And for such a stray-sheep, there
is no safety, but in being brought back to the flock, and again
placed under the shepherd^s care. This direction therefore is
of great moment t you must return to the Alm4ghty,'—Stop,
sinner ! whither art thou going ? Art thou not already on the
precipice ? — on the verge of destruction ? — A little farther and
the gulf is shot, and the horrible pit is dosed upon thee for
ever !— After stopping and considering, rett^rn to the Ahrdghty
— His parental voice may be 'still heard--^has He not said
^ Let the wicked man forsake his way, and the unrighteous man
his thoughts ; and let him return unto the Lord, and He will
have mercy upon him, and to our God, for He will abundantly
pi»rdon." Remember who it is to whom you are to return :
it is the Almighty — He \^ho is able to save if you do return :
md He who is able to destroy if you do not. Satan as a

182 ACilVAXKTANCt trxTfi ^On i

Toaritig lion is goin^ about seeking whom he may devoor. V
yon be a sinner against God and your own soul, you are fair
prey for this devourer 1 The lion hath roared, will you not
fear? 7%c Lord hath spoken — therefore his servants must
prophecy. They must warn the wicked, that they may not
hafve to answer for his blood at the judgemcntHseat of Christ
But in and through all this, hear the expostulating* voice of
your heavenly Father :— Why will ye die,^ O house of Israel t
O Jerusalem, Jerusalem, how often would I have gathered
you together as a hen doth her brood under her wings, but
ye wouLB not To refuse such invitations — to stop the ear
against stick entreti^ties — to harden the heart against such
compassionate calls— demand the most exemplary judgements.
A remedy is- provided, but they who sin against that only
remedy, must of necessity perish. It is the Almightt that
eftlls — ^and none less than the Almighty can same ; and re-
member, that because He is the Aimightyr He i& able to
punish ; and, that it is a fearful thing to fall into the hands of
the living 6od«

Fourthly. Put away iniquity far from thy tabernacles^
You must not only put away your own siris-^cekse from
your evil companions — allow yourself no indulgence in any
Bccret sin — ^but you must give heed that iniquity be not tote-
raied in your tabernacle— your hbirsehold or family. - Teach
your children, your servantsy^ and all that are connected vnth
you, the fear of the Lord. Let your house be a house of
prayer, not a den of thieves — ^let not the idle, the vain^ the
profligate, or profane, have a place in your ^ domestic es-
tablishment If such be your neighbours, hold no indmacy
with them. See also that there be no ilUgatten property rn
your hous^ ! See that if you have defrauded any, you have
made, or will make^ immediate restitution. See diat therebe
no trick or deception in the mode of managing your business,
disposing of your wares, buying from the mMmfacturer, or
selling to the consumer. Most people henre not only easily
besetting sins in their constitution, but also easily besetting
iins in their trade uid mode of conducting their business.
All this must be put ofway — and, a» the text says, put tail
away. Let not your gain have God*s curse in it for a canker,
because it is not honestly acquired ; but see that you have'

is blessing in your basket and your store, because you hire

A DISCOVRSf ON JOB XXII. 21 — 23^ 153

Jitovided thinfs honest in His si^t, who searcheth the heartv
iad trieth the reins.

. One great point yet remains ; and with this, Job's friend
EliphaZj who gives this exhortation, and these directions^
coidd be bttt slightly acquainted ; and that is, the return to
the Almighty through the Mediator ; and the reconciliation
to Him, through the sacrificial offering, of Him who was the
Lamb slain from the foundation of the world.

If we take the word por\ hasken, which our translators ren*
der acquaintj and which Caverddle^ our earlier translator
and mart3rr,' rendered reconcile^ it will open a rather different
sense at first view, though it may lead ultimately to the same
end. Strictly speaking, no man can reconcile himself to God,
though he may be said to do so, who uses God's appointed
means of reconciliation, in the way that He has Himself ap
pointed. We learn that " God was in Christ reconciling th^
Worid unto Himself :" and the Apostle gives us to understand
that the whole gospel is a ministry of reconciliation. See 2
Cor. V. 18, 19,(5nd 20. « All things are of God, who hath re-
conciled us to Himself by Jesus Christ, and hath given to us
the ministry of reconciliation : — to wit, that God was in
Christ reconcihng the world imto Himself, not imputing their
trespasses unto them ; and hath committed unto us the word
of reconciliation. Now then, we are ambassadors for Chirst,
as though God did beseech you by us ; we pray you in Christ's
stead, be ye reconciled to God." A short paraphrase on the
above words is all that can be necessary in reference to the
translation of our text given by Coverdale. God is here said
to have reconciled us to Himself by Jesus Christ. As He
has given Christ to die for sinners, they have through Him
access to God : for His sake and on His account, God can re-
ceive them : and it is only by the grace and spirit of Christ,
that the proud, fierce, and diabolic nature of man can be
cjianged and reconciled to God ; and by and through this Sa-
crifice, God can be propitious to them ; for the grace of Christ
alone can remove the enmity of man. As the word recon*
cUiation signifies in the original a thorough change, the grand
object of the gospel is to make a thorough change in men's
mdnds and manners ; but the first object is the removal of
enmity from the heart of man, that he may be disposed to ae-
cept of the salvation which God has provided for him \ for the
VOL. II. 20

154 ACaUAINTAKCE WITH BOD I

enmity of die heart k the grand hinderahee to man's salra^
tion. Christ, by His offering upon the cross, made atonement
for the sin of the world, and thus laid the foundation of lecon-
dilation between Grod and man. The Apostles, and all their
genuine successors in the Christian ministry, have the word
or doctrine of reconciliation. They state the doctrine^ shew
the necessity of it, and entreat men to accept the merej
which God has prorided for them. The whole of this gospel
ministration is simple, short, and plain, and may be thus sum-
med up : —

1. You believe that there is a God.

% You know He made and preserves you,

3. In consequence it is your duty to love and serve Hiok.

4. To shew you how to do this. He has given a revelation
of Himself, which is contained in His law and gospel, which
you are commanded to receive.

6. You have broken this law, and incurred the penalty,
which is death.

6. Far from being able to undo your offences, or make re-
paration to the offended Majesty of God, your hearts, through
the deceitfulness of sin, are blinded, hardened, and filled with
enmity against your Father and your Judge.

7. To redeem you from this most wretched and accursed
state, God, in His endless mercy, has given His Son for you,
who has assumed your nature, and died in your stead.

8; In consequence of this. He has commanded, that re-
pentance and remission of sins shall be preached to all man-
kind in His name.

9. All who repent of their sins, and return to the Almighty,
believing in Christ, as having died for them, as a sin offering-^
shall receive remission of sins.

10. And if they abide in Him by that faith which worketh
by love, they shaJl have an eternal inheritance among them
that are sanctified. This is the sum and substance of the doc-
trine of reconciliaUon : and whether this were in the mind
of Eliphqz, when he gave Job the exhortation in the text, it
is essentially necessary in every exhortation to sinners, con-
structed on Christian principles. In order then to acquaint
yourselves with God, to be reconciled to Him, and to be
sayed unto eternal )ife, apply to Him through the Son of

A DIBCOURSlb ON JOB XXII. 21 — 23. 155

love, who died for your offences, and rose again for your jus-
tification.

III. I come now to consider the benefits which result to
man through this acquaintance with God.

They are many and important, and may be seen here,
either in the text or corUext,

Eaij^az first makes a general statement — Thereby good
shall coTne unto thee. The preceding words, Be at peace,
seem to be rather intended to point out the benefit of the ac-
quaintance here recommended, than any part of the exhorta-
tion here used. In this way they were understood by trans-
lators, both ancient and modem ; and in this sense I shall
take them.

2. €hod shall come unto thee, — dtu bahem, in them ; i. e.
in acquaintance with God,* and the peace or * prosperity of
soul which follows. Thou shalt have the supreme good.
1. The pardon of all thy sins. 2. The sanctifix^ation of thy
nature. 3. The witness of the Holy Spirit in thy conscience
that thou art bom of God, and passed from death unto life.
4. A right to the tree of life, and, through the Blood of the
covenant, to the eternal inheritance.

Peace, oiSr shalom, signifies, as used in the Bible, pros-
perity of all kinds : healdi of body, peace of mind, and pros-
perity in all lawful worldly afiairs : all these are included in
the word good — good shall come unto thee — good to thy
body — good to thy soul — good to thy family — good in time
— and good in eternity. To know God in the proper ex-
perimentai sense of the word, is not only to be acquainted
with the Fountain of happiness, but to drink of the water of
life. To be reconciled to God, is to have a title to eternal
glory, and a right to the tree of life : — to enjoy His favour
is better than the present life, with every earthly blessing
which can possibly be enjoyed. To have peax:e with God,
and peace in the conscience, is to have an ineffable feast, with
quietness and assurance for ever. To have communion with
God, and His Spirit to witness with ours that we are His chil-
dren, is to have Kfe in its plenitude of satisfaction, and a
glorious prospect of blessedness in that future state, where
neither naiural nor m/yral evil can ever come. These arc
general declarations relative to the happy consequences of

166 ACQUAINTANCE WITH OOP :

being acquainted with the true Crod, and knowing Jesus Christ,
whom He hath sent.

But Eliphaz enters into a detail of blessings and advantages
which should be enjoyed by him who received his word of
exhortation.

1. Thou shall be built up — not only the lapsed state of
thy affairs shall be repaired, and thou shalt have every good
that is essentially necessary for thee in this life, but thou shalt
have God for thy continual protector.

Though building up may in general signify an increase of
property^ and especially of children^ which were considered
the chief riches among the Patriarchs, Israelites, and Asiatics
in general, and a promise of this kind must be very acceptar-
ble ; yet the fortifying and protecting may be that which is
here principally intended. In all parts of Arabia, attacks on
the houses and property of individuals were frequent ; and to
prevent suiTering in this way, every house was a sort of for*
tification ; a wall being built round the house, too high to be
easily scaled, and a very low door in that wall, through which
an Arab, who scarcely ever dismounts from his horse* could
not pass.

The monks of SU Catherine.^ who have a monastery on
the top of Mount SinaU dare not even have a door in their
monastery^^— rthey are literally built up, and every thing that
is received from below, comes in a basket let down from the
top of the wall by means of a rope and pulley* Both persons
and goods go and come in this way. To this kind of build*
ing up, Eliphaz seems to refer. And as this was consider^
a sufficient protection in a general way, yet God's building
up must be universally safe and sufficient. Hb providence is
the grand fortification ; it is not only a protection, but a
source of support The inhabitant shall dwell in safetj ; his
bread shall not fail, and his water shall be sure. From such
a tabernacle^ the wicked, the practisers of iniquity, aggression,
and wrong, shall be put far away^ To such the promise by
Ithe prophet, (who also alludes to depredations of this kind,)
shall be amply fulfilled : *' In righteousness shalt thou be es«>
tablished : thou shalt be far from oppression, for thou shalt
not fear ; and from terror, for it shall never come near thee-''
Isai. liv.' 14.

In such a country, and in such circumstances, what a sup-

A DISCOURSE ON JOB XXII. 2V— 23. 157

port must such a promise be, when the words were known to
be spoken by Him who cannot lie. To the case of Job these
things strongly apply; he lived in Uz, in Idumea: and he
himself, as well as all his friends, were Edomite Arabs. His
oxen and asses had already been carried away by a maraud-
ing company of Sdheans, a people who dwelt in Arabia Dcser»
to, on the east of Uz. The Chaldeans, who carried away his
camels^ were a banditti of the, same kind.

By promising such protection against such marauders, Eli-
phaz slyly insinuates his general charge against Job, viz. that
he must be a bad man, else he could not have been subjected
to such losses and disasters.

2. He promises him great secular prosperity.^ Thou shah
lay up goldy d&c. GrodUness is profitable for all Mngs. The
man who in the days of his forgetfulness of^ and rebellion against
God, spent much property in riotous living: on his conversion to
God, ceases from all those evils, and consequently saves that
which he before spent and s(}uandered away : — again, the hless^
ing of God rests upon him, and on the work of his hands —
thus he both gains and sa'Ges. I have known many who thus
became rich ; and while they continued to help the poor, and
thet^^orA: of God, they ^^laid up gold as dtcst, and fine gold as
the stones of the brooksJ** And I have known several cases
also, in which God brought back tlie captivity ; when the good
He had placed in their hands, they put in their hearts, gaining
all they could, and keeping all they got — ^in a word, they
ceased to help God^s poor and God^s cause, and then He
withdrew the hand of His help from them, and left them the
earth for thdr portijon, or stripped them of ^t in which they
trusted, that theyTaiight return to Him from whom they had re-
volted. Thus God gave in mercy ; and in mercy He took away.

3. He promises that the Almighty will be the defence boUi
of him and his property— Yea the Almighty shaU be thy de^
fence, and thou shalt have plenty of silver, ver. 25. In the 23
verse (see under number 1.) he promises him personal protec-
tion — ThoushaU be buiU up .*— -but here he promises the same
protection for his goods and property — He jshall increase his
substance, and God will not permit him to be deprived of it,
by disasters in trade, nor by the hand of fraud, deceit, or rob-
bery. It is not to be wondered at, that while a man makes a
proper use <tf God's bounty, the Giver will take care to pre*

168 Adr AiNTAircB with god :

scire His own gift We lose^ because we do not properly credit
Ood*8 promises ; and we lose more, because we do not plead
them.

4. He farther gives Job to understand, that he shall not only
hare that content and comfort that arise from having all the
necessaries, coniyeniences, and comforts of life at his command,
but he shall have the favour of Grod, and true happoness in the
enjo3rment of that favour ; T?ien thou shalt have thy delight
in the Almighty — Thou shalt feel Him to be thy portion ;
for while thy body lives on His earthly bounty, thy soul shall
be fed and nourished by that bread that comes down from
heaven, and endures unto eternal life, ver. 26.

5. He shews farther, that in consequence of his acquainting
himself with God, he shall have great confidence in Him and
much communion with Him-^Thou shalt lift up thy face urUo
God, ibid. This expresses great confidence ; and especially
that which results from a sense of God's mercy, in the forgive-
ness of sins. It is an old saying, ^ He who has got his par-
don, may look his prince in the face." — Chiilt felt in the con-
science produces confusion of face: how can he look up to
€h>d, who knows he has been a rebel against Him, and has no
evidence that hb sin is forgiven, or that God has adopted him
into His family T But when he feels that God has forgiven
him his sins — when he has taken fully the. exhortation, oc-
quaint now thyself with Him — ^be reconciled to thy offended
God ; then, and not till then, can he lift up his faxx to God ;
see his Father and Friend in the person of his Judge ; thai
he has boldness towards God, and shall not be ashamed when
he stands even before the judgement-seat.

6. He promises him great success in all his^approaches to his
Maker ; Tltou shalt make thy prayer unto Him, and He shall
hear thee, ver. 27. The original is very emphatic, -nnpn tadtir,
thou shalt open or unbosom thyself — thou shalt find freedom of
access to the throne of grace, thou shalt have the spirit of prayer;
for the spirit of prayer flows from the spirit of adoption; and
when the itbart prays, God hears; and it is encouraged to pray
on, by the answers it receives; the Text adds, thou shalt pay iky
vows. He who enjoys the favour of God, is full oigood resolu-
tions : and as these resolutions spring from God's grace, h,n6 are
formed in His strength, so they are brought to good effect—
the vows of living to Him who has been so merdful and kkid

A DISCOURSE ON JOB XXI|. 21 — 23. 160

to them, are paid : every new blessing is a new reason why
they should love Him more and serve Him better ; they feel
this to be their duty and their interest ; they vow and j)ray
on, are supported, and enabled to pay their vows.

7. Such shall have success in all their good resolttHons.
Thou skalt also decree a things and it shall be established unto
thee, ver. 28. llie liberal man deviseth liberal things : and
by liberal things shall he stand — This is the doctrine of a
Prophet superior to Eliphaz : but the sentiment is nearly the
same with that which the latter here expresses. Loving God
with all the heart, and our neighbour as ourselves, is a dispose
tion from which much glory may be purposed to the Supreme
Being, and much good to our fellows.- The holy man decrees
both, and God who was with his heart to decree,^ will be with
his head and his hand to accomplish ; and it is truly wonderful to
see how much good such persons decree or resolve ; and hov
much they are enabled to effect ! Benevolence and beneficence
are the component parts of love : a genuine Christian inc^
santly wills well, or is benevolent ; and according to his power
— the means which God's grace and strength furnish — ^is 5ene-
jicent ; he wHls ireZZ, and he does welh

8. The concluding advantage of this acquaintance and re-
condliation to God is, the promise of His. continual approba-
tion and blessing. The light shall shine upon thy ways, ibid.
The light is God's approbation, 1st. in the soul; 2d. on the
providential path — ^Thou shalt never walk in darkiiess-^^ThovL
shalt have no uncertainty concerning the blessedness , of thy
state — Thou shalt constantly know that thou art of God, by
the spirit which He hath given thee.

Those who are acquainted with God, and reconciled to
Him, walk in the light, as He is in the light : — they have
communion with Him, and with all who are like minded, and
feel that the blood of Jesus Christ cleanseth them from all sin ;
so they continue tp grow in grace, and in the knowledge of
Jesus Christ. They have also His blessing in their basket
and in their stove ; in the work of their heads, and the la-
bour of their hands. It is the will of God that they should
have that measure of prosperity in all their secular affairs, as
shall enable them to owe no man any thing, and to provide
things honest in the sight of all men : therefore^ acquaint
thyself with God, and — Let this be done n^yiv. There is not

'MO ACdUAINTAKOE WITH 60» :

a moment to lose. Death is at the door. The tabernacle is
decaying in all, and with some already in decay. Therefore,

Acquaint ihyseU now with Him, becaise thou mayest have
no other timet and eternity is at hand.

Let this acquaintance nov> take jdacd because of the great
haipfmess thou mayest receive.

Because of the perdition with which thou art threatened^

Thou shalt hAve peace, caiSr shalom, prosperity : — whatever
may contribute to thy present and eternal happiness. Thou
shalt have peace with God ; — peace in thy own conscience ; —
and peace with every man ; — and prosperity of soul at all
times.

Thus* ends the account of the benefits which result from an
acquaintance and reconciliatfon with God.

Nothing remains now, but to press you to attend more par
ttcularly to the exhortation in the text. And can there be
more powerful motives to this, than the wonderful benefits
which are the result of this acquaintance ? Listen to your
own interests, and you will listen to the text. Shut not your
eyes against the light, and it will shew you how to walk and
to please God. It is of God'^s mercy that you are called to
this acqnamtance ; but though that mercy in itself endureth
for ever, yet your day of probation may have a speedy end.
Hence the text says, " acquaint thyself now with Him." The
season o{ grace and life neglected, all is lost — you have not a
moment to lose. No people on earth hold their lives more
precariously, than the inhabitants of these northern Isles.
You are ever exposed to more dangers, you who go down to
the sea in ships, and transact your most laborious buskiess in
slight ski£i on the deep waters of these tempestuous seas,
idbeixk the men who tiU the earth for their subsistence. Above
all others you should ever stand ready to meet your Grod.
With Hkn as your Father, Friend, and Preserver, you should
be deeply acquainted — to Him you should be reconciled
through ihe blood of His Son.

Slight not the exhortation in the text, and neglect not Ms,
who is ccHne more than a thousand miles by sea and land to
second the exhortation, and to beseech yon in Christ's stead to
be reccmciled to Grod. Love to your souls has caused Jesus
CSurkt to shed His blood for you — and love to your souk and

A DISCOURSE ON ^OB XXIt. 2l-^23« 16l

your country, has led your preacher, fast bordering on threer
score years and ten^ to come to the uttermost northern bounds
of the British dominions, to shew and prove to you that God
loves you, and that He wills you should come to the know-
ledge of the truth, and be saved with all the power of an
endless life. O my friends, my brethren, acquaint now your-
selves with this good, gracious, and merciful God, and thereby
good, ineffitble good, will come unto you. Amen.

VOL. II. 21

SERMON XXIII.

LOVE TO GOD AND MAN

THE FULFILLING OF

THE LAW AND THE PROPHET§.

g ' * .11 — —

MATTroiW jrxU. 35—40.

36. Thea one of tbem, whieh wu a lawyer, asked fUtn a queaUon^ tempting him, and

saying,

86. Master, whidi if the great commandment in the law T

37. JesQS said unto him, Thou shah love the Lord thy God with all thy heart, and

with all thy soml, and widi aM thy mind.

38. This is the first and great commandment.

89. And the second if like onto it : Thou shaltiove thy neighbomr as thyself.
40. On these two commandments hang aU the law and the prophets.

The love we owe to Grod and man, the subject of these
verses, is of the very greatest importance, and should be well
understood by every man, as we are assured by our Lord
himself, that the whole of religi^m is comprised in thus loving
God and our neighbour^

But, What is religion ? And, What is the true religion f
These are questions that have been seriously asked by some
who were inquiring the way to Zion, with their faces thither-
ward ; and earnestly Mdshing to know how they might escape
the perdition of ungodly men : -and a similar inquiry has been
made captiously by others, from a supercilious incredulity ;
taking for granted, that their question could not be solved in
a satisfactory manner. The Christian religion is a revelation
from God himself, giving a knowledge of. His own being, at-

A DISCOURSE ON MATT. XXII. 35 40. ' 163

tributes, and works : and of Tnan^ his niiture, present state,
and necessities ; shewing also the way in which the whole
human race may have aU their spiritual wants supplied, their
souls delivered from evil passions, and be made partakers of a
divine nature, escape the corruption that is in the worlds
through evil desire, and being made truly holy, become in
consequence contented ai^d happy, and stand in a continual
preparation for the blessedness of the eternal world.

But how b this religion, this holiness, content, and happi-
ness, to be acquired ? " In itself," say objectors, " it seems
impossible, in such a state of imperfection and sinfulness as
the present is : and whatever may be stated by theoryr fact
and general experience seem to prove that «uch a state can-
not be enjoyed on earths and if, to be in such a state, be what
IB termed true religion, and no such state is to be found be-
low — then, there is no such thing as this true religion— or —
it was not made for the sons of men." But do such asser-
tions as these prove that the objectors have deeply considered
the subject ? Is it, after the fuUest investigation of the ques-
tion, that they have come to this conclusion ! Or, is this an
echo of the Mdcked word of a lying world« that knows as little
of God as of His religion; and goes on sowing to the flesh,
and of it reaping corruption and ruin. But should there bje
any honest seriousness in such objectors, a proper considera-
tion of our Lord's words in jthe text will, I hope, lead them to
form a different conclusion.

The occasion of this discourse was as follows :-A lawyer,
apparently of the sect of the Pharisees, who had been pre-
sent when our Lord had confounded the Herodians, ver. 16
— ^22 ; and had silenced the SadduceeSy ver. 23 — 32 ; hoping
to succeed better than the former, as having a better cause,
came forward, questioned him, and said. Master, which is the
great commandment of the law ?

As the word lawyer, in its common acceptation among us,
may mislead, as it has not the same meaning in the New
Testament, it may be necessary to make a few observations
upon it.

The word fi/mui, signifies a teacher of the law ; and thus
our dincieni AnglorSaxon version, ae-lajicop, a law4eacher^
oth. doctor of the law. These teachers of the law were the
same as the scribes, or what Dr. Wotton calls Utter-nieut

|64 Lovs TO eop and man :

#lltmi he supposes to be the same as the Karaites, a sect of
Ae Jews who rejected all the traditions of the elders, and ad-
mitted nothing but the written word. These are allowed to
have kept more closely to the spiritual ipeaning of the law
and the prophets, than the Pharisees did ; and hence the
question proposed by this lawyer, (who in Mark xii. 28. is
called one of the scribes,) was of a more spiritucU and refined
nature than those proposed by the Herodians and Saddncees
already mentioned. But this question, howsoerer good in
itself, was not candidly proposed by this law-teacher; — ha
asked, tempting km, trying to convict him of ignorance, or to
eonfopnd him by subtlety.

To connect this the better with the context, and see the
situation in which our blessed Lord was now placed, it will be
necessary to observe, that we have here exhibited to our view,
three kinds of enemie.s and false-accusers that rose up against
our Lord ; pind the three sorts of accusations brought against
Him ; viz. :r^-i^

1. The Herodians, or politicians, or courtiers, belonging
to Herod, who form their questions and accusations on the
fights of the prince and matters of state : — they came for-
ward, with, Is it lawful to give tribute to Ccssar, or not?
ver. 17.

2: The Sadducees, or libertines, who founded their ques-
tion upon matters of religion and articles of faith, which
themselves did not believe. Hence, they propose a question
concerning the resurrection, and that provision of the Mosaic
law, which states, " if a man take a wife and he die childless,
his brother shall take his widow and raise up a posterity, that
shall succeed to the first brother's estate, and to all his rights
and privileges." Master, Moses said, &c., ver. 24.

3. The Pharisees, whether scribes ov^ Karaites, who were
all hjrpercritical pretenders to devotion, they came and pro-
posed a question on that vital and practical godliness, the love
of God and man, of which they wished themselves to be thought
(he sole proprietors, — Master, which is the great command'
' ment ? ver. 36.

To this question our Lord immediately answers. Thou shalt
love the Lord thy God with all thy heart, and with all thy sovl,
and wiih aU thy mind: and thou shalt love thy neighbour as
thyself.

■r ■

4

/

A JDISCOVRSE ON MATT. XXII. 35 40. 165

In these two commandments mention is made of three kinds
of love : — viz. 1. The love we owe to God. 2. The love we
owe to our neighbour. 3. The love we owe t6 ourselves.
These must not be confounded ; and to prevent this, a cor*
rect definition should be given of each : for th^ term love in
irelation to God, to our neighbour^ and to ourselves^ does not
present the same sense, though all partake of the same radical
idea.

Though we may define the term, which, however, is not
very easily done, yet the thing is Extremely difficult : and phi»
losophers, critics, and divines, have spent their strength on it.
Scarcely any definition yet given, is sufficiently simple. That
the thing itself has for its basis esteem and desire, ' there
can be little doubt. Dr. South, whose definition has been ad-
dsired, has rather described the effects than the principle,
*• Love," says he, " is such an affisction as cannot so properly
be said to be in the soul, as the soul to be in that. It is the
great instrument of nature ; the bond and cement of society ;
the spirit and spring of the universe. It is the whole man
wrapt up in one desire."

When we see goodness and excellence, we cannot but esteem
Uiem ; and the possessor of them seems peculiarly entitled to
our respect. Aware of the utility of such virtues, we cannot
but desire their acquisition. If the possession of the person
or thing in which these reside, be possible, we earnestly desire
that possession. Esteem and desire, produce anxiety and
strenuous endeavour to gain this possession : and the ardour
of the desire will be in proportion to the view we have of
that goodness and excellence, and the conviction we feel of
their being necessary to our happiness. Hence, indeed, it
may be said, The whole man is wrapt up in one desire.

But as the temi love is that on which the whole strength
of these commandments rests, it will be necessary to inquire
here also into its grammatical or literal meaning, as was found
to be expedient in other places.

The word AyetTm, from »y«w«», / love, is variously com-
pounded and derived by lexicographers and critics. I shall
produce those which seem to bear the most directly on the
subject Ay«?nj is supposed to be compounded of «y«f, and
TTotttv, to act vehemently, or intensely ; or of otytn xMret «•*?,
because love is always active, and will work in every poss^Hk

iq5 LOVE TO OOP AND MAN :

v)ay; for he who loves^ is with all his affection and desire car-
ried forward to the beloved object, in order to possess and
enjoy it. Some derive it from «y«v and ^avtr^ttt^ to he com'
pletely at rest, or to be intensely satisfied with that which he
loves ; and this resting completely on it, because jper/ec^y sa-
tisfed with it, constitutes essentially, what is called love,
Otfiers dmve it from «v«v and ^eut, because a person ecbgerly
embraces and vigorously holds fast, that which is the object
of his affection. Lastly, others suppose it to be compounded
of mym0, I admire, and ^mvftMt, I rest, because that which a
person loves intensely, he rests in Mdth fi>xed admiration and
contemplation. This shews that genuine love changes not,
but always abides steadily attached to that which is the sole
object of its regard.

Our English term love^ we have from the Anglo-Saxon,
loj?a, or luj?a, from lupan and lupian, to desire, love, fav&wr^
cherish : and both are most probably derived from the TetU'
tonic, leben, to live; because love is the means, dispenser, and
preserver of life ; and without \i,life would have nothing de-
sirable, nor indeed, any thing even supportable. The Latin
amo, I love, has been derived by Minshieu, from the He-
brew ^aasn chamah, to burn, to waste and dry up, par6h : and,
considering it as an animal affection, having an animal object,
this is sufficiently descriptive of its nature and effects ; hence
these Leonine verses, —

Neaeio quid sit Amor : nee amor, nee amor, nee amavi,
At eciOf n quia amat, uritur igni grayi

I do not know what knre is ; I do not bve, I am not loved, nor have I loved. But
tfaia I know, that whoaoever is in lov^ is burnt up by a strong fire.

This is the effect of hopeless love, where it is intense and
undivided. So the poet, who in the following lines has
painted it in a very affecting manner : —

" SbB never told her love,
But let concealment, like a wocm i' the bud,
Feed on her damask cheek : she pin'd in thoo^t ;
And with a green and yellow melancholy,
She sat like patience on a monument,
Smiling at grie£ Was not this love indeed 1"

If I understand them rights it is in this way, and with this
kind of love, that some ascetic or mystical writers would

A DISCOVRSE ON MATT. XXII. 35 — 40. 167

Imre us love God. And under the influence of such a,feelingf
many of them pined till their moisture was turned to the
drought of summer, and they died in a sort of languishing ecs-
tasy ! But this is not the love in the Text : it is all intensely
sublime and spiritual^ pure and lioly. It has nothing earthly
nothing animal or fleshly in it. It is a pure flame that has
come from God, changing and reflning our whole nature, and
returning all its ardours hack to Himself; for there is nothing
on earth to which it can attach itself as a source from which
it can derive gratification and contentment. It is as much
health to the hody^ as it is health to the soul.

Whatever may he thought of the preceding etymologies, as
being either just or jnrobable, one Uiing wiU be evident to
all those who know what love means ; that they throw much
light upon the subject, and manifest it in a variety of striking
points of view*

The ancient author of a MS. Greek Lexicon, in the Royal
library at Paris, under the word Av«5n», has the following de-
finition, AO^'«07df 9FpC0tVti tiF$ T1lplXtetT60 ^tXtvpuuv — Zv/u.<<//v-

X*''^ — ^A pleasing surrender of friendship to a friend : — an iden-
tity or sameness of soul. This love is a sovereign preference
given to one above all others, present or absent ; a concentra-
tion of all the thoughts and desires in a single object, which is
preferred to all others. Now, apply this definition to the love
which God requires of His creatures, and you will have the
most correct view of the subject. Hence it appears, that by
this love, the soul cleaves to, affectionately admires, and conse-
quently rests in God ; supremely pleased and satisfied with
Him as its portion. That it acts from Him, as its Author ;
for Him, as its Mastery and to Him, as its End. That by it
all the powers and faculties of the mind are concentrated in the
Lord of the universe. That by it, the whole man is willingly
surrendered to the Most High; and that through it, an iden-
tity or sameness of spirit with the Lord, is acquired — the per-
son being made a partaker of the divine Nature, having the
mind in him that was in Christ ; and thus dwelling in God,
and God in him.

But how is this love to be applied in the present case, and
in what manner ? Why, it occupies the whole man, in all his
powers of body and mind: God says, and Christ here repeats
it, Thau shall love the Lord thy God with all thy heart, soul

166 LOVE TO 90D AKD MAN :

md mind. In the parallel place, Mark xii. 30, the whole
passage reads thus, ^'Thou shalt love the Lord thy God with
all thj heart, and with all thy soul, and with all thy mind, and
with all thy strength ;" the same word is added Ux the
parallel place, Luke x. 27. I shall consider it therefore as a
ptLTi of like Text, which indeed is supported not only by those
two evangelists, but by several MSS., and by the Syriac and
Ethiopic versions. I grant, however, that it is an addition
made by our Lord, for it is not in the original Hebrew. With
this addition^ the original runs thus : — Ay^wnif »vpt0f r«f

L What then is implied in loving God withaU the hbab;t T
The heart is generally considered the seai of the affections
and passions — the place of Kopes^ wishes, desires, appeHies,
and the like : — and he loves God with all his heart, who loves
nothing in comparison of Him, and nothing but in reference
to Him : who is ready to give up, do, or suffer any thing in
order to please and glorify Him : — who has in His heart, nei-
ther love nor haired, hope nor fear, inclination nor aversion,
desire nor delight, but as they relate to God, and are regulated
hy Him. No man can love God with his whole heart, if the
desire of the world, the desire of the eye^ and the pride of life,-
be not separated from it.

Such a love, that Being who is infinitely perfect, good, ioise,
powerful, beneficent and merciful, merits and requires from
His intelligent creatures : and in fulfilling this du^, the soul
finds its perfection and felicity : for it rests in the Source of
goodness, and is penetrated with incessant influences from
Him who is the essence and centre of all that is amiable f ibr
He is the Ood of all grace. This is the love which an intel-
ligent creature owes especially to its Creator ^ a servant to
his Almighty Master ; a son to his most affectionate Father.
This love is founded on all the attributes of the Deity; includes
all sorts of duties, and is binding both on angels and men. It
calls forth all the powers and faculties of an intelligent being
into action ; and directs their operations to the accomplishment
of the most important purposes ; and the attainment (^ the
most exceUent ends. To this love of God, all should submit,

•

every thing ^ve place, and to it, every thing should be re-
ferred.

A PISCOtrR«B OS MATT. xxii. 36 — 40. fCfd

He who tan thus love his Maker, must have his heart sprin-
kled from an evil conscience ; and feel in consequence that
C^irist dwells in his heart by faith, and has rooted and ground-
ed him in His love.

2. What is implied in loving God with all the soul ?

He loves God with all his sotU^ it cX9 nr ^^vxn^ toith all his
LIFE — who is ready to give up his life for His sake :-*-who
k ready to endure all sorts of torments, and to be deprived of
all kinds of comforts, rather than dishonoui God. He who
employs life, with all its comforts and conveniences, (o glorify
Him, in, by, and through all — ^to lyhom life and death are
nothing but as they come from, and lead to God, — ^who la-
bours to promote the cause of God and trtUh in the world,
den3ring himself, taking up his cross daily — ^neither eating,
drinking, sleeping, res^xg, labouring, toiHingy but in reference
to the glory of Grod, his own salvation, and that of the lost
world. He lays out his life for God ; spends^ it for God; and
can be a confessor or martyr ^ rather than defile his conscience,
and grieve the spirit of God by doing or professing any thing,
that is not according to His eternal truth. From thi^ divine
principle sprung the hhod of the martyrs, which became the
seed oftlve Church, They Overcame through the blood of the
Lamh, and their testimony, and loved not their lives unto death.
See Rev. zii. 11.

3. He loves God with all his mimd, if ixn rn iiMtictj with
all his intellect, or understanding, who applies himself only to
know God, and His holy will ; — who receives with submission,
gratitude, and pleasure, the sacred truths which He has re*
Tealed to man : — who studies neither art, nor science, but as
far as it is necessary for the service of God ; and uses it at all
times, to promote His glory. Who forms no projects nor dc-
signs, but in reference to God, and to the interests of man-
kind : — who banishes as much as possible, from his under-
standing and mem^yry, every useless, foolish, and dangerous
tJumght ; together with every idea which has any tendency to
defile his soul, or ttei it for a moment from the Centre of
eternal repose : who uses all his abilities, both natural and
acquired, to grow in the grace of God, and to perform His
will in the most acceptable manner. In a word, he who sees
God in all things, — thinks of Him at all times, having his
mind continually fixed upon God,— racknowledges Him in all

vol. II. 22 F

HO LOTS TO aOB AMD MAN }

Ui wftji : — who beginSf continues^ and ends all his thoughtSf
iDordSi and vxyrks^ to the glory of His name, c(mtinua]l7 jjlan-
flings schemingf and devising how he may serve God and his
generation, more effectually ; his head^ his intellect^ going 5e-
fore^ — ^his hearty his affections^ and desires coming after. He
is light m the Lord, and he walks as a child of the lights and
of t/te day, and in him there is no cause of stumbling.

4. He loves God with all his strsnoth, who exerts all the
powers and faculties of his hody and sovl in the service of
God ; — ^who for the glory of his Maker, spares neither labour
nor costy who sacrifices hb body,' his heajith, his time, his ease,
for the honour of his divine Master : — who employs in His
service, all his goods, his talents, his power, bis credit,
authority and influence ; doing what he does, with a single
eye, a loving heart, and with all his might : — ^in whose con-
duct is ever seen the work of faith, paMence of hope, and labour
of love. He never does the works of the Lord slothfiilly,-^
lives under the influence of the energy of God's Spirit, and
from the inward working of God's mighty power, he is ever
striving to enter in at the straight gate ; brings as many as
he can with him, and goes even near, in courage and fervent
love, to the brink of the pit, in order to snatch brands out of
the burning*

Reader, this is the man that loves God with all his heart,
Itfe, understanding, and strength. He himself, by the grace
of the Lord Jesus, has been gathered out of the comqption
that is in the world, — ^has truly repented of all his sins, — ^been
justified freely through the redemption that is in Jesus; and
continuing faithful to the grace received, has had the very
** thoughts of his heart cleansed by the inspiration of God's
holy Spirit," so that he has been enabled (as above) '' perfectly
to love Him, and worthily to magnify His holy name." What
he is, he is by the mere mercy and powerful operation of the
grace of Christ : it is by His blood he was justified, and by
that he has been sanctified. Satan^ is wholly cast out, and all
his goods spoiled ; — and his heart is become a temple of the
Holy Ghost He is, in consequence, crucified to the world
and the world to him ; — he hves, — ^yet not he, but Christ lives
in hini. He beholds as in a glass, the glory of the Itord, and
is changed into the same image, from glory to glory. Simply
and constantly depending and looking unto Jesus, the Author

. A PXSCOURM ON MATT. ZXII. 36 40. }71

and Perfecter of his faith» he receives cpntinud supplies of
enlightening and sanctif3dng grace, and is thus fitted for every
good word and work. O glorious state of him who has given
God hb whole heart ; and in which God ever lives and rules!
glorious state of blessedness upon earth, — triumph of the grace
of his God over sin and Satan ! — state of holiness and happi-
ness far beyond this description, which comprises an inefiable
union and communion between the ever blessed TRINITY and
the soul of MAN. O God ! let thy work appear unto thy
servants ; and the work of our hands estabHsh upon us ! the
work of our hands establish Thou it J Amen. Amen.

The law-doctor had asked. Which is the greai commands
ment in the law ? Our Lord having stated the commandment
itself^ adds. This is the first and great commandmeTU.

There are several particulars which are usually referred to,
in order to shew that this is the first and also the great com-
mandment It is so,— f-

1. In its ANTIQUITY. — ^It is as old as the creation of man ;
and was originally written on the human heart. It is natural
for every child to love its parents, — they are the fountain of
its being, and the authors of all its comforts and enjoyments.
It is naturally led to' them for a supply of all its wants ; for
its defence against dangers, and for all the information it
needs relative to outward objects, and the relation in which it
stands to them. Could any child be more sensible of these
^ngs than our first parents, when they came out of the hands
of their Maker ? They knew Him as their Creator ; they saw
that His bounty had provided for them all the things they needed.
They saw Him in every way, great, and glorious, and good :
— ^they felt their relation to Him, — they loved Him witfi all
their powers,— their love was pure and holy, and it was not,
and xtould not be divided, — there was no other object of love ;
no other claimant of the homage and affections of their hearts.
This was, therefore, the first and the great commandment It
was the first information they received from God, and the
first dictate of their own hearts.

2. It is the first and greatest in dignity. — And this is
evident, in its directly and immediately proceeding from God,
and referring to Him. He is its Author ; and it belongs to
that image and likeness of God in which they were created ;
and it must therefore be the greatest, best, and most useful

172 LOTS TO OOD AND MAN :

tte gave It to nuui In the most perfect stale of lus beings and
the ablHty to obsenre it, prored the perfection of that bekig ;
and it had the most perfect of Beings for its Object ; and that
most perfect of Beings was pleased with its exercise*

'3. In ExcELLifeNCE.^— It is the chief of all others, because
all others are included in it and spring from it; and thus ex-
ceeds in its excellence, as the cause excels the effecU It
excels^ as it is the chief command of both cateTiants ; and
contains the very sptdt of the divine adoption : we love Hinh
because He first loved u^.

4. In JUSTICE. — Because it alone renders to God His due :
for it prefers Him before all things, ^nd secures to Him His
proper phice and rank<, in relation to them. Not to prefer
Hifti to all the works of His hands, woidd be die height of in-
justice and ingratitude, — to put any thing in His place, the
grossest idolatry. Being under infinite obligaticm to God, \ire
owe Him the homage of the lieart — ^He is our Author, oinr
Sovereign, and our Preserver. Justice itself says, love Him
in return for His hve.

6. It is ihe first and greatest, in reference to its sufficiency.
It is the fountain^ whence holiness, contentment, and happi-
ness spring. He that loves God, as has been before described,
requires nothing else to make him holy cmd happy in this life ;
and happy and glorious in the life to come. He whose
heart is filled with the lov^ of God, needs nolMng else to
make him happy. This alone is sufficient^ — ^it is a fulness of
sufficiency.

6. In FRUiTFULNESS. — AH obcdicnce to God, springs from
this ; all benevolence^ and beneficence^ have their origin in this
also. It is the very root of aU the other commandments, and
the fulfillmg of the divine law. When love to God is the
spring of all haman actions, how beneficent, how useful to
man, how honourable to God, must those actions be ?

7. It is the first and greatest in virtue and efficacy. —
Yirtw is moral strength : it is mighty in its strength,— it
gives life^ and form, Md effect, to all the operations of body
and soidr— It is not only the ccmse of obedience, but the pmo^
erful incentive to all duty. The love of Christ, says the Apos-
tle, (2 Cor. V. 14.) constraineth us — It excites to, drives on,
and gives energy in, eveiy pious, religious, and benevolent

▲ BiscouRSE ON vxtt. xxti. 35 — 40. 173

4

act By it alone God reigns in the heart; and by it, the hu-
man sold is tmited to God.

^ In EXTENT.— It takes in God, and all his attributes ;
each of His attributes is an< object of this love. It takes in
all the works of His hands, — it admires and prizes them, be-
cause made and sustained by Him who is its supreme enjoy-
ment ; — ^it extends to every human being, — it is concerned
for every fallen human spirit, — it loves them with a measure of
that love which caused Christ to become incarnate, and to pour
out His life unto death for their salvation. It is the source
of philanthropy and generous feeling, — "it spreads itself
abroad through all the public, and feels for every member
of the land." It extends to the lower parts of the animate
creation ; torture, cruelty, unkindness, and harsh usage, never
existed in its sphere. It is the origin of all benevolent institu^
Hons ; and from it, the social principle has its origin. And
as itself springs from God, so it refers all that is good, wise,
excellent, and useful, in the creature, to that Fountain of in-
effable goodness.

9. In NECESSITY. — God made man for happiness, — this
love is the sole cause of happiness, — where this love is not,
there is, there can be, no happiness. The whole earth would
be a howling wilderness without it ; — man would exist in the
most wretched degree of misery, — all the lower animals de-
pendent upon him, would partake in his misery, — he himself
would be next to Baian in hopeless wretchedness. Destitute
of that love, here commanded, he would be filled with hate, its
opposite ; for what love fills not in the human intellect, hatred
and enmity will :— without this, what would human life be ;
man would say in overwhelming trials, " I hate it; I will not
live always, — strangling is better than life^ — Is not its ab-
sence the sole cause of all suicides, and indeed of the general
sum of human misery ! It is, therefore, absolutely and indis-
joen^o&Zy NECESSARY : without it, what would angels be ? —
TiENDS : what would mew be ? — brutes and demons.

10. It is the first and greatest commandment in duration.
The Apostle has decided this point, 1 Cor. xiii. 13. And now
abideth faith, hope, love ; but the greatest of these, is love.
It must be continued through the whole duration of time ; and
wiU not be discontinued throughout eternity. Men live on it
'—Angela live by it. To make earth habitable, and heaven

174 LOTS TO QOP AND JIAN :

Amowh the hoe that God commands f must endure for ever.
w ithout it, the race of man would not be continued on the
earth ; and without it, the happiness of heaven would have an
end. For all the above reasons, hear, O man, " thou shalt
lave the Lord thy God with all thy heart, soul, mind, and
strength. This is the first and great commandmsnt.^^

Having proceeded thus far, pur Lord, the Fountain of love
and goodness, takes occasion to give this teacher of the law, a
lesson, which though contained in the old law, was not ac-
knowledged in practice by even the Scribes and Pharisees : —
therefore he adds,^

And the second is like unto it, Thou shalt love thy nsigh-
hour as thyself Thb same commandment b found Lev. xix. 18.
fThou shaU not avenge, nor hear any grudge against the chU
iren of thy people ; hut thou shalt love thy neighbour as thy-
self: / am the Lord. But the Jews, in our Itord's time, had
rendered this commandment of none effect ; they restrained
the meaning of neighbour, to those of their own kindred, and
all others they considered as enemies, and thus they quoted
this law, as our Lord testifies! — Ye have heard thai it has
been said, thou shalt love iky neighbour, and hate thine enemy :
"—hut I say unto you, love your enemies, bless them that curse
you, and pray for them which despitefvlly use you, and persc'
cute you. See Matt v. 43, 44.

The word neighbour ^in Greek, ^A«o-i«y) signifies one that
dwells near to us, — from nae, or naer, near, and buer to dwell ;
and well translated in the Anglo-Saxon nehp can, him that is
next to you, or from naep near, and f canban to stand, — ^he that
stands near you. And our Lord shews that the acts of lund-
ness are to be done to any person in distress, of whatever no-
Hon, religion, or kindred, he may be; and this kindness should
be done to him that is near us, either in person, or in proxy,
or by report. For a man may be near us personally, — near
U8 by his representative, — or near us, brought into our pre*
sence, by credible report ; — so that any human being xa9Lj be
that neighbour to whom we should do kindness, when once
his case and necessity is known ; for he is with us, just before
us, in the trust-worthy report we have received. If a man
come from the most distant part of the earth,, the moment he
fs near you, he has the same claim on your mercy and kind-
ness, that yoa would have on his, were your dwelMng place

A DISCOURSE ON MATT. XXII. 35 40. 175

transferred to his native country. And if he be not personally
near you, the true representation of his necessitous case, ^hen
once brought before you, places him in effect there ; and his
claims on you are as strong as if he were personally present.
It is on this very principle that the New ZedLanders^ our antl'
podesy may be our neighbours^ when we hear of their dxvrk and
dismal staUj totally without GfocZ,. and without any moral good;
and it is on this same principle, that we love them so much, as
to contribute to the best of our power» to send them the gospel
of our Lord Jesus.

This second commandment tells us that we should Ixroe our
neighbour (thus imderstood) as ourselves^ A& this second
commandment is like unto the firsts we see that the love of
our neighbour springs from the love of God as its semrce— is
found in the love of God, as its principle^ pattern and end ;
and the love of God is found in the love of our neighbour, as its
effect, representation, and infallible rnarh See some observa-
tions on this subject in the Discourse on Eph.^ iii. 14 — ^21. in
Vol.1.

This love of our neighbour is a love of equity, charity, sue*
cour, and benevolence. We owe to him, what we have a light
to expect from him. " Do unto aU men as you would tfiey
should do unto you,'' is a positive command of our Lord. By
thb rule, we should think, speak, and torite, about every soul
of man with whom we are concerned — ^put the best construc-
tion upon all the words and actions of our neighbours that
they can possibly bear. By this rule, we are taught to bear
with, love, and forgive him, if he have even been troublesome,
or have done us wrong. We should rejoice in his happiness,
mourn in his ad'oersity ; desire and delight in his prosperity,
and promote it to the best of our power ; instruct his igno-
rance, help his weakness, and risk even ovi life for his sake^
and the public good. The Jews thought that atf these things
should be done to an Israelite ; that is the sen^e in which they
understood the word neighbour. Hear one of their wisest,
and most learned men. Rabbi Mayemon, ** A Jew sees a Gen-
tile fall into the sea : let him by no means lift him out ; for it
is written, TTum shalt Twt rise up against the blood of thy
NCiOHBOUR. But this is not thy neighbour J*^ By this wretch-
ed construction of the word, a Jew is bound to suffer a Gen-
tile to perish if he see him in danger of death, though he could

196 LOV£ to OOD ▲>fD ttAJf :'

easily prevent this ! But we^ thank God, have not so learned
CkriaL In a word, we must do every thing in our power,
and hi all, and through aU, the possible varieties of circum-
stances, for our neighbours, ^hich we would wish them to do
for us, were our situations reversed. This, Jesus has taught
— O how far is Jesus and His gospel above even Moses and
his law.

How happy would society be, were this sacred and rational
precept properly observed ! Reader, if others do not attend
to it, it is not the less binding on thee. To him who loves God
with all his heart, the fulfilment of this duty is not only possible^
but easy and delightful. The carnal mind is enmity against
Goiy and to it, every sacred duty is irksome, and every hea-
vciily virtue hateful ; but when the heart is renewed in righ-
teousness and true holiness, submission to (rod is its element,
and obedience its delight And with respect to our neighbour ^ let
us ever remember, that the man who would deprive another of
any temporal or spiritual pririlegei which he requires that
man to concede to him, is a bad member of civil and religious
society, and is destitute of the love, both of God and man*.

Our Lord gives us the rule and measure of this love, TTiou
shalt love thy neighbour as thyself.

Self-love, as it has been generally termed, has been grie-
vously decried and declaimed against, even by religious people,
as a most pernicious and dreadful evil. But charity would say,
it is to be hoped they have not understood the subject on
which they spoke. They have denominated that intense pro-
pensity which unregenerate men feel to gratify their carnal
appetites and vicious passions, self-love': whereas it might
more properly be termed self-hatred or self-murder. If I am
to love my neighbour as myself, and this love worketh no ill
to its neighbour, then self-love, in the sense in which our Lord
uses it, is something excellent. It is properly a disposition
essential to our nature, and inseparable from our being ; by
which we desire to be happy, and by which we seek the hap-
piness we have not, and rejoice in it when we possess it In
a word, it i^ ** The uniform wish of the soul to avoid all evil,
and enjoy all good." Therefore he who is wholly governed
by self-love, properly and scripturally speaking, will devote his
whole soul to God ; and earnestly and constantly seek all his
peace, happiness, and salvation, in Him alone.

A DISCOURSE ON JfATF. ZZII. 3&— 40. 177

But self-love cannot majce me happy— -I a
jed that receires the happiness, but am no
constitutes that happiness : for it is that ol^ect,
iag, that I kwe ; — and love, not only for its 01
for the sake of the happiness which I enjoy
man, says thq Apostle, ever hated his own fl«
sinneth against Godf wrongeth his own sonl ; depriving it of
present and eternal galration, aad is so far from being goremej
by self-love,- thai he is an implacable enemy to his own best
■and dearest interests fei both worlds.

We may if we please, call that self-love, which causes tu
to hare only our own interest in view ; — and that man, a
self-lover, who cares for nobody — helps nobody — pitiea no-
body ; — who is the centre of his own paltry system, and ex-
tending his arms to every part of his circumference, rakes
every thing into the vortex of himself. Of tte widow's moans,
and the cries of the orphans, he is utterly regardless ; — he
gets all he can — saves all he cait — and keeps all he gets, and
cares not who wants, or who is in misery. I cannot call Qaa
man's principle self-love — he has no love for himself— as he
feels no good, he does no good — and as he does no act of
kindness, he oamvot have even the happiness of a dog — for a
dog u pleased when he finds he has pleased his master. He
is one who in his heart and conduct is abhorred of God, and
despised by all men. Pray for him, but have no connexioD
with him : — there are not many of his kind on the earth, bad
as it is ; O, pray God, that he may never have his fellow.

One word more on tl^is general subject : — when God says,
thou shalt love thy neighbour as thyself, He does not say,
thou shalt tore him better than thyself. My love to him
should cause me to - divide my last morsel with him ; but
should I pve him the whole, when I had no prospect of any
supply I It would be an unnatural act — this would be loving
him letter than myself, which would be as opposite to law as
to nature.

Reader, review the whole of this love to God and man, its
nature and its effects — adore God for His goodness in giving
thee such a Law. This is the religion of Jeaus ! Love ME,
and love thy fellows. Be unutterably liappy in me, and be
in perfect pesce* unanimity, and love, among yourselves ! —
Great Fountain and Dispenser of love ! fill thy craation with

VOL. II. 33

V/B LOVE TQ GOD AND MAN :

this sacred principle, for His sake who died for the salvation
of a lost world ! Amen.

To giye due weight and importance to these commands,
oar Lord sums tip the whole with this strong assertion*

On these commandments hang all the law and the Prophets.

These two commandments are like the first and last links
of a chain, all the intermediate depend on them. Thie Reli-
gion begins and ends in the love of Ood and man. These
are the two grand links that unite God to man, man to his
feUows, and men again to God.

St Paul says, (Rom. xiiL 10.) Love worketh no ill to his
neighbour : therefore love is the fulfilling of the law. He
who has the love of God and man in his heart, can do no
evil to any creature-— he cannot avenge himself on his
greatest enemy, much less can he injure or kill a man who
has never done him ill. Gn the other hand, if he love hinu,
and love him as himself, he will do Inm any kindness in
his power. Disobedience to God, arises from the carnal mind,
which is enmity to God ; but when the heart is filled with
love to God, and the carnal mind is destroyed, then the
enmity is destroyed, and obedience is delightful. He can-
not be an enemy in his mind to God, by wicked works,
who has the mind in him which was in Christ-^-^nd to sAch
8 mind, the commandments of the Lord are not grievous.
Now all our duties in life refer either to God or to man,
or to both : — there is no thrrd party to which we are account-
able, or to whom we owe obedience : — having therefore the
principle of attachment and obedience to God, and of frater-
nal affection and kind offices to man ; — and the whole of God's
wofrd, whether Law, Prophets, Psalms, Gospels, and Epis-
tles, refers all our actions to God and man, — ^therefore the
love thai fulfils all the compuinds relative to both, must be the
fulfilling of the law : — and tiius on these two great command'
ments hang all the law and the prophets.

On another occasion, mentioned by St Luke, x. 25. &c
a lawyer having asked our Lord, What he should do to inherit
eternal life ? — when asked by the divine Teacher what was
written in the law on this subject : and answering in the words
of these two commandments ; — our Lord repli«!^ nou hast
tuuwered right : this do, and thou shaJt live, ver. 28 ; we

^

A DISCOtJRSK ON MATT. XZII. 36—40. 179

may observe, that the life which the Saviour of man promises,
may be considered as the necessary conseqiience, and the gra-
cious recompense of this lone to God and man.

He, whose soul rests in Godj supremely^ and intensely
satisfied ; who always lives to, and ever acts for God, must
be happy. God the author and Fountain of life and felicity,
lives in him ; he livesy Uierefore, a spiritual Zt/e, which con«
sists in the union of God and the soul; as animal life consists
in the union of the soul and its body. The works of righteous-
ness w^ch he performs, are at once the evidences and the
functions of this spiritual life. He lives to all the important
purposes and concerns of life, viz. to glorify his God,, and to
do good to man. He lives under the influences of the life^
giving spirit, and increases daily in love both to God and mm*
The life of the wicked may be justly termed an- ever-living
death ; but the life of the righteous, is an ever-living life. He
lives in death itself! death is his : it is the gate oi eternal life
to his deathless spirit. He shall never die ; and he lives
where there is no death ; he Uves through eternity. He lives
in Him who only hath imnurrtality : and Him he sees as He
is. Penetrated with the rays of His glory, he contemplates
His infinite perfections, each of which must beget in him end-
less wonder, delight, and satisfaction. Behold, therefore, what
manner of love the Father hath bestowed on us, that we might
be called the sons of God ! Father of mercies, God of light
power, and love! illuminate, quicken, and invigorate the
minds of thy people ! — let them see the glorious hope of their
calling, and never rest, —

Till traDsformed by fiiitfa divine :

They gain that perfect love unknown ;
Br^it in all thine image ahin^

By putting on thy Son.

These are things which the angels desire to look into ; how
then should men feel !

The pious Quesnel says on the text of this Discourse,
" This double precept, concermng the love of God and of our
neighbour J is the summary of all the divine and positive com-
mandments; the compendious direction and way to salvation j
the Bible of the simple and ignorant ; and the book which
even the most learned will never thoroughly understand in
this life."

180 LOTS TO OOS AND KAN.

How maeh need haTte we to pray to God, that He may
open our e3re8, that we may see wonders in Hb law, and open
oar hearts that we may feel His glorioaa power rooting out
the seeds of sin. With such glorious privileges before us,
and within our reach, why will we Hre in a state of spiritual
wm^age f Shall the present generation be minished from tha
earth, before the enjo3rment of this state of grace become ge^
mnd in the Qiurch of Christ ! — Are not all things ruyu) readyt
Has not the Blood of the covenant been cdied to justify the
ungodly, and sanctify the unhoiy ; and can it eyer be more
ejfcaeious in its nature than it now is T-^Does not God noto
wait to be gracious ? Can He ever be more wiUing to deanse
our hearts from aU unrighteousness, than He is now ? Does
He not make it our du^ to love Him this moment^ with all
our hearts, souls, minds, and strength ? And does He not
know, that we cannot thus lore Him, till He Jias cleansed our
hearts from all unrighteousness ? Then, He must be this
moment wiUing to cleanse us if He expect a loving obedience
from us, which he knows is impossible, till He have sprinkled
dean water upon us, and made us clean ! — The spirit and the
bride say come ! and l^t him that is athirst come, and whoso-
ever will, let him coipe, and take the water of life freely I
Where is the Holy Spirit the Purifier T Where is faith to
recdve Him. In the sight of His Omnipotence, can it be
impossible T — ^In the sight of IJis Sacrifice^ impracticable?
?f o !—

Faith, mifffatj Faitb; the pntmiae mMi

And looks to that aUme :
Langha at impoisibUitiefl,

And ctkBt It thaUb^datut

See the IKscourse on Eph. iii. 14 — 2h in Vol. I. where
jlhere are several observations on this subject

SERMON XXIV.

THE WISE MAN'S COUNSELS TO fflS PUPIL ;

oil,

THE TRUE METHOD OF GIVING, RECEIVING, AND

PROFITING BY RELIGIOUS INSTRUCTION.

PROV. xxiL 17—21.

17. Bow dowB thine ear, and bear the words of the wise, and apply thiiie heart unto

my knowledge.

18. F(n' it is a pleasant thing if thoa keep them within thee ; they diaU withal be fined
in thy I^mi.

19l That tl^ trust may be in the Lord, I have made known to thee this day, even to
thee.

20. Have not I written to thee excellent things in counsels and knowledge :

21. That 1 might make thee know the certainty of the wmxls of truth : that than magfal-

cat aaswor the words of truth to them that send unto thee 1

I svppesE these verses to contain an address of the wise
man to one of his pupils, and to refer principally to instruc-
tions which this pupU had already received. I think it pro*
bable, that what is here said, is built on that most important
maxim, ver. 6. TVain up a child in the way he should go;
and when he is old he wiU not depart from it. A short para-
phrase of this verse, will serve to shew the connexion between
it and the teaching in the text. The original of the first clause
of this verse, is curious and impressive : — lan ifi-^yj? i^h ^jn cha-
nac le-na^ di-pi dareco^ Initiate a child at the opening (mouUi)
of his path. When he comes to the opening of the way of
Kfe; — ^when reason begins to dawn, being just able to 'walk
alone and to choose in a general way, between good and evil ;
— stop at this point of entrance, and begin a series of instrucr
tions, how he is to conduct himself in every step he take%

1S9 THE WI8K MAN*S COUNSELS TO HIS PUPIL :

Shew him the duties^ dangers and blessings of the path ; give
him directions how to perform the duties^ how to shun the
dangers^ and how to secure the blessings, which all lie before
him. Fix these on his mind by daily inculcation, till their
impression is become indelible : then lead him to practice^
by slow and almost imperceptible degrees, till each indelible
impression becomes a strongly radicated habit, * Beg inces-
santly the blessing of God on all this teaching and discipline :
when this is done, you have obeyed the injunction of ^e wisest
of men ; and then you will have strong reason and pointed
revelation to support you in the belief, that there is no likeli-
hood that such impressions shall ever be defaced, or such habits
ever be destroyed. God, who has commanded the duty, will in-
faflibly give £[is blessing, where the work is faithfully perform-
ed ; and His seed sown ii^ His own name, will bring forth
fruit to the glory and prabe of His grace.

Still a frequent recurr^ice to first principles will be
necessary, — the pupil must be examined in reference to his
progress in religious knowledge, and practical piety : — ^he
must be reminded of his duty, — of the snares of life — and of
the use he has made of the instructions he has received. He
must be called to the feet of his Master, — :Come, bow down thine
ear, and hear the words of the wise ! — ^Is thy talent improved?
"What hast thou gained by trading f

Assuming the same ground as that of Solomon, I will
endelavour to copy his example, and leaving all proverbs and
initiatory instruction, I shall endeavour to point out, —

I. The directions how to profit by that which wisdom has
already delivered.

n. The nature of the instruction, and the pleasure and
profit to be derived from it.

in. The end for which it was given, and

rV. Make an appeal to every disciple relative to the matter
and importance of the teaching.

y. So iUustrate and defend the heavenly teaching, that the
mind of the disciple may have the fullest satis&ction, and most
plenary evidence of the truth of Grod ; and the imp<»'tance of
that truth.

YI. See the reasonableness of witnessing and fiiithfuUy pro-
claiming what we experimentally know to be of the utmost
importance to the weUare of men in general.

A DISCOURSE ON PROT. XXII. 17 21. 183

I. Solomon addresses his pupU on the profitable use of the '
lessons which wbdom had already taught

We might consider the whole subject in these Terses, as
relating only to the wise man and his disciple ; but as we
have the highest authority to believe, that whatsoever was
written of old time, was written for our learning, I shall
consider the whole as applicable to the state of religious
society at Isurge ; shew our advantages, and how we should
hear the teachings of wisdom, in order that we may be
saved.

1. Bow down thins ear, and hear the words of the wise.

A wise man addresses us, and the wisdom of God speaks
by his mouth. Not only the wise man's words, but YaAsenti-
mcnts also, which ate those of divine wisdom, should be careful-»
ly heard. It would be rude to shew inattention to the friendly
address of any man, and especially of one famed for science
and piety : — and still more so, if age and experience had ma-»
tured his knowledge, and given him a certain right to speak
as a master, and to teach wisdom even among those that are
perfect. But it would be criminal to treat with indifference.
Him who speaks from heaven ; who can not only speak to
the ear, but to the heart ; and thus gives light to apprehend
right things, and power to feel and profit by them. Such a
Teacher is in every religious assembly, and while He diffiises
His lighi to enable us to discern our state in all wants, guilt,
and moral diseases. His power is present to heal us. Do we
really believe that saying, Wheresoever two or three are
gathered together in my name, I am in the midst of them ; —
and that He who is thus present, is the Fountain of wisdom
and mercy; without feeling the utmost certainty of the in-
fallibility of His teaching, and at the same time^ I£i» great
readiness to impart the instructi<m we need ? Man may,
even imdesignedly, mislead us. God can neither deceive, nor
be deceived. The advantage of having such a Teacher is in^
e&hly great.

2. He teaches knowledge. He gives doctrines, not only
true in themselves, but such as are confirmed by observation
and experience. Whosoever has learned of Him has become
wise unto salvation ; and not one soul that has foUawed His
directions, has ever miscarried. Is not this consideration suf*
fident to induce us \o f ome into His presence with ihanks*

ISI THE WIS£ man's counsels to HIS PUPIL :

giving^ knowing that we are not only going to hear die words
of Moses, the Prophets, the Evangelists, and the Apostles ;
but the word of Him, by whom, as well as of whom, Moses,
in the law and the Prophets, did write.

On thi» consideration will oot your hearts say, 8peak<
Lord ! thy senrants wait to hear. He who is the Sum and
Substance of their teaching, condesc'ends to become, by the
dBrect influence of His Spirit upon the heart, our immediate
Tesfcber ! What a privilege !

3. Seeing we have such a Teacher, should we not hear Him
with deep humility and attention ? This is stated by the wi^e
man in the text-'— Boto dovm tkine ear, and hear the words of
ikt wise. Can we for a mom^it suppose, that we are worthy
of such a privilege ? Did we ever, or can we ever, deserve
it ! Have we not sioned against Him, and is not our mental
darkness an effect of our sin ? Deepfy humbled diould we
be in the presence of our Judge; nor can that humiliation be
lessened by the consideration that mercy rejoices over judge-
mentf and to it our obligations are about to be transferred t
No,^*4o eternity it must be a subject of humiliation^ that so
great was our offence, and so deep was our stain, that they
required the humiliation of the Creator of the heavens and
the earth, to atone for the offence, and wash out the stain :
for He humbled Himself — made Himself of no reputation-^
took upon Him die form of a servant — ^was made in the like*
ness of man — became obedient unto death, even the death of
the cross !

And all this was absolutely necessary, in order that He
might become our Tea>cher, and pour out His soul for trans-
gressors. Bow down then thine ear — approach his footstool
with the most respectful reverence ; and while His ministerB
are teaching you out of His law, and encouraging you out of
the gospel, listen to hear His voice in your heart, accrediting
the words of His servants, and sealing instrucdons upon your
souls. He takes away the veilr— niiffuses light, and then you
win see wonders in His law. But let it be remembered, that
no word of Grod was ever read or heard profitably, where the
spirit of humility did not bear rule.

4. The words of the wise, must not only be hinMywtAre'
spectfuUy heard, kit they must be pondered-'^ e. weUweighr
^ and be the subject of careAd meditaUon. Hence die

A DISCOURSE ON PROT. XXII. 17-^^1. lHj

text says, Apply thine heart unto my knowledge. Put thy
heart to this Imowledge — let it and thy heart meet — let them
meet as teacher and pupil — the one ready to give all instruc;-
tion, and the other to receive it And rememher that you
are to meditate on the lessons of wisdom in order to get prac-
tical knowledge — knowledge by which you may act, till you
know the truth of God, experimentally and savingly.

Under the first particular, I have considered knowledge M
implying doctrine. Now, if good and sound doctrine be not
fully understood^ it cannot be experienced ; and if not expe-
rienced, it cannot be practised ; and if not brought into prac-
tice, it can be of no use. Hence experimental practical re^
gion must be that which the wise man calls his knowledge /
and this is evident—

II. From the comfort or happiness which this knowledge
brings. For it is a pleasant thing if thou keep them within thee^
ver. 18*

1. Thus we see that the words of the wise and laa inotr-
kdge must be kept within — in the mind — ^by recollection and
reflection, and in the hearty by experimental spiritual feeling.

2. There is both pleasure and profit to be derived from
attentive hearing ; and the words of life must be laid up in
die heart — they are a spiritual treasure, and must be treasured

3. Throughout all the walk and business of life, the words
of God bring satisfaction to the mind, comfort to the heart,
and sure direction to the steps. These are no mean encourage^
ments ; and in hearing the words of life, we should keep all
these things in view.

4. The man who thus attends to the teachings of wisdom,
shall gain such an experimental knowledge of them, as to be
able to speak of them suUahly^ pertinently^ and persuasively.
They shall withal he fitted to thy lips^ ib. A man who pre-
tends to religion, and has no experimental knowledge of it,
soon exposes himself. The words of it are not at all fitted in
his lips. He knows not the principles of the language oi
Canaan — ^its grammar he has never learned— and to pretend
to speak it, shews not only his own ignorance, but also his
hypocrisy and folly. He can neither suit the Scriptures to
1^ own state, nor to that of others. He cannot speak perti-
fient^y on cases of conscience, subtle temptation, or plausible

VOL. II. 34 <4 2

y

186 THK WI8K man's COUNSELS TO BIS PUPIL:

objections. He can have no power of persuasioih because he
bas no experience of the tnith. He is not converted, aiul
neither knows the BtftZe, himself ^ nor his Saviour,

In order that the words of the Most High may be pleasant
to a man, he must keep them within him, yta^ he-hitonca — in
thy bowels. The whole viscera, which perform the essentic^
vital functions, must feel their influence. The heart must
beat for God, the lungs breathe for Him, the stomach and
bowels perform their respective functions, that, the whole sys-
tem being in a healthy state, there may be an increase and
}»reservation of strength and energy to be employed in the
service of God. And even where there is not a good state of
health, it is truly wonderful how much suffering is relieved,
and how much weakness is supported by the truly healing inr
fluence of the life of God in the soul of man. It is no wonder
the words of God are not fitted to the lips of that man, into
whose vitals they have never been received.

HL Let us now see the end which the wise man has in
view, and after him ihe ministers of the Divine Word, by
living these instructions, ver. 19, Thai thy trust be in the Lord,
J have made known to thee this day.

1. To know, feel, and acknowledge that God is the Foun-
tain of all good and perfection ; that without Him nothing is
wise, nothing holy, nothing strong, is a matter of the utmost
importance in religion. With Him, we must begin : with
Him, we must end. As He is the Dispenser of all blessings,
80 is He their Preserver : the prayer of faith receives the ne-
cessary blessings, and they are preserved and increased by
continual dependan^e on Him. Therefore the wise man, and
every man who is instructed in the word and doctrine, will
propose this grand end in all their teachings. Thai thy trust
may be in the Lord, I have spoken unto thee this day; even to
thee.

2. He who trusts in his own heart, is a fool ; — and cursed
is the man who trusteth in man, and maketh flesh his arm.
In most cases, even our veriest friends cannot help us ; and
our own strength and Wisdom we oflen find to be inefficient,
and of little worth. Our spiritual enemies are wise, subtle,
strong, and experienced ; they are also innumerable. They
have every advantage against us, even considered as outward
assailants: but when we consider thjat they have a most

A BliCOURSE ON PROY. XXIX. 17 — ^21. 187-^

fidthful and powerful party within us, the weakest of which
is stronger than ourselves, what hope is there of our escape (
None. But in the midst of despair we hear that word, Trust
hi the Lord for ever; for in the Lord Jehovah is everlasting
strength* And in the text we are told to put our trust in the
Lord ; and that it is one grand design of the puhlic ministry
of His word, to excite men to put their trust in the Om-
nipotent

3. And that such exhortations may he effectual, they are
specific and particular-;-/ ^176 made known to thee this daj/j
even to thee. Every individual is addressed — every person
is specified ;— ^o thee, who art nearly overwhelmed with des-
pcdr, from a sense of thy own worthlessness and weaknessy —
to thee is the word of this salvation sent. Even a more
wretched ohject than the ahove appears to he singled out
May / hope ? May J trust in God ? Is there salvation for
me? — me, the chief of sinners — the worst of backsliders?
Yes, even to thee, the Saviour of men comes. He will
bless thee by turning thee away from all thine iniquities. He
tasted death for every man, and His blood cleanses from all
unrighteousness.

4. But when will He shew mercy ? I answer. He is as
specific in respect to the time, as He is to the person :—tO'
day — even now, when thou art calling, mourning, yea, almost
despairing. He says, I have made known to thee, this day»
Now, He would have thee to put thy trust in Him : for this
is the accepted time, and this the day of salvation. He has
not commanded thee to trust in reference to the mmrow,
because He has not told thee that thou shalt live anodier
hour. This He has done in times past, — / have made
known to thee, — thou hast h>ad those calls often, — and still I
wait to be gracious ; and, therefore, make known to thee, this
DAY. The gate of mercy was never closed against the prayer
of a penitent : and now, the kingdom of heaven is open to all
believers.

IV. An appeal is made to the person himself, relative to the
matter and importance of the teaching.

1. Have I not written to thee excellent things in counsels
and knowledge ? rer. 20.

Not only general instructions are given in the way of oral
exhortation, but excellent things have been penned and sent

Ji^ THB WIS9 man's COVNdBLS TO HIS PUPIL:

IQ mankind. We haye, thank God, , a written law, an4 ^
written oo(|Pe:i« : and copies of these have been multiplied hy
piillions, and they have been ti^anslated into almost all tlu»
languages of the earth ; and have beep sent to nearly every
nation under heaven.

2k The things contained in this revelation, are said to be
excellent: — o^vSir shalashifn^ And what more pwre^ hohfr
justf and good, than the Law ? And what more heavenly,
benevolent, and effectual to the salvation and happiness of
pen, than the GrospsL ? All these are excellent^ and every
page is fraught with excellent things.

3« But as the word o^e^Vr shalashim^ signifies, thiris
THRICE, three times, in three different ways, it has been
Uiought to refer to the three hooks written by Solomon, for
)the edi^cation of men. 1. Canticles ; % Koheleth, or Eccle^
aiastes ; and 3. Proverbs : all containing excellent things of
^heir respective kinds*

4. Others, understanding the word to refer to the vmce of
Divine Wisdom, . suppose that the three grand divisions of
the Sacred Oracles, are here intended : viz, 1. The Law; f$.
The Prophets ; and 3. The Hagiographa,, The division calV
ed the Law, or Sepher Thora, contained in the five Books of
Moses, The Prophets were divided into the former, which
kiduded Joshua, Judges, the two books oi Samuel,, and the two
books of Kings : — the latter, which included Isaiah, Jfire^
miah, Ezekiel, and the twelve minor Prophet^, The Hagio-
0RAPHA, or KethMm, comprehended the Psalms, Proverbs^
Job, Canticles, Ruth, Lamentations, Ecclesiastes, Daniel,
Ezra, Nehemiah, and the two books, of Chronicles. In our
Lord's time, this division was a little different. He raenUons
^e three divisions: 1. The Law; 2. The Prophets; and
3. The Psalms : but under the word Psalms, those books
which constitute the Hagiographa seejn to be intended;
^ough Josephus mentions only the Psalms', Provtrbs, Job^
and Canticles, under that division, which our Lord, (appa-
rently after him,) calls the Psalms. These three divisions, as
they take in the whole of the Old Testament, include all the
excellent things of the Jewish dispensation.

5. Others think they have hit Uie meaning of shalashim in
the text, by interpreting it of the three grand intellectuai.
SCIENCES. 1. Morality, or Ethics ; 2. Natural Philcsophy, or

▲ DiscouRsi: ON PRov. XXII. 17 — 21. 189

Physics; 3. Theology^ or the science of Divine Things, as
contained in the Scriptures. On all these subjects Solomon
wrote ; but his Books on Natural Philosophy are lost.

6. To complete conjecture on this shalashim, some of the
R(d>binSj and some Christians with them, find in the term,
the three senses of Scripture, 1. The literal ; 2. TheJJgt^ra-
jAve ; and % The <dleg(yricaL Here are senses enow out of
one poor Hebrew word ; and perhaps none of them the trup
one ; for after all, as we know the term thrice, was often used
as the term seven, — a certain number for an uncertain ; see
Amos L 11., 2 Cor. xii. 8. ; so it may mean here, no more
than, / have written to thee often, very oft ; so in Covers
dale ; and as o^e^W shalashim, is here interpreted excellent
things, or princely things, such as become a king to speak,
we may ^ply i^ to the Scriptures, and the excellent doctrines
they contain. Indeed, it would not be difficult to prove that
there is not one important art or science which is not alluded
to in the Holy Scriptures, and used there to illustrate and in-
culcate heavenly truths.

7. We find, tnat these excellent, princely, or threefold teach^
logs consist of TWO ^raTK^ parte : 1. Counsels, — nwpD mdef-
soth, from fp^ yadis, to give advice, counsel, or information.
These counsels shew men what they should know; advise
them what they should do. 2. Knowledge, njn dadth, from
3rv yadd, to perceive, or feel by means of the senses and in->-
temal perception ; what should be felt, experienced, known
to l?e true by mental perception. Therefore, knowledge here,
may signify all that influences the heart and affections, and in
a divine sense, experimental religion. In these few points
every thing of importance to man is included. 1. To be
taught what we should knmv. 2. To be advised what we
should do.. And 3. to be put in possession of the spirit of
true religion, and thus experimentally know what we should
fed ; — to have that mind in us that was in Christ Jesus ; —
harmony of all the affections, regulation of all the passions ;
— in a word, genuine, solid, unruffled happiness, or that reli*
gion thus described by the poet : —

" Mild, sweet, aersne, and gentle was her mood ;
Not grave wtth sternnesSf nor with lightneaafrf :
Agamat ezam^de, resolmely good ;
Penrent in seal, and warm in charily."

ItK) THE WISE man's COUNSELS TO HIS PUPIL:

For more on knowledge, or experimental religion, see under
first head.

V. All this is done to give men-ihe fullest satisfaction, and
most plenary evidence concerning the truth of God : Thai I
might make thee to know the certainty of the words of truths
Ter. 21.

1. The words of truth are Divine Revelation, or the doc-
trines of truth, 1. Doctrines that are true in themselves,
2. That came not from man, nor from uncertain tradition ;
but from the God of truth. And, 3. Are fulfilled, and are
fulfilling ; and are thus known and felt to be trvih, by all that
believe,

2. These words, or doctrines of truth, are here said to be
certain — orp kosheth, another word for truth itself: they are
the truth of tfuth, — a most singular mode of explanation —
illustrating a thing by itself There is nothing that can be
compared with truth. Truth is that which is the absolute
opposite to all falsity, lie, semblance, deceit, feigning, or fic-
tion, counterfeit, imposture, hypocrisy, and every thing that
is contrary to the " strict conformity of actions to things-— of
words to thoughts." It is what is absolutely right, as op-
posed to what is absolutely wrong ; and it might be added, it
is what is only good, as opposed to what is totally evil.
Even types, representatives, metaphors, and symbols, are con-
sidered 2iS falsehood, when compared with truth: witness that
remarkable saying of the Evangelist — The law wa^ given
by Moses : hut grace and truth came hy Jesus Christ. John
i. 17.

3. Most words which express, or point out things of im-
portance, have synonimes, or substitutes, by which the same
ideas may be expressed ; and we can often say such word is the
sa/nie as such a/nother word : — Strong, the same as able ; —
Next, the same as nearest, &c. But we cannot say, " Truth
the same as" — for there is no synonime — we ma/ indeed say,
is " the same as verity f^ but this is saying nothing, as it only
gives a Latinized translation of the English term.

4. Truth, therefore, has no compeer ; — it is an essential
attribute of God. He is the Truth, the whole Truth, and
nothing but the Truth, (and so in His word.) Producing ex-
istence, where there was none before, is the work of truth.
Essence, whether of spirit or matter, is the effect of truth.

A DISCOURSE ON PROV. XXII. 17 — 21. 191

Ideas themselves, are not truihsi but the semblance9 of entities,
— and even some entities, so called, may be fictitious, and
perfectly unreal. Can a man take up the idea of a stone,
and throw it at the idea of a lion ? But a stone is a true
thing, so is a lion : i, e. such things have positive, substantial
existence*

5. Now, God is truth. His is a true Being. He is tn-
finite, eternals self-existentf and independent /— rthere cannot
be a second such ; and hence. He cannot be compared ; for
there is nothing, there can he nothing, like to Him. Infinite,
eternal, self-existent, and independent, can be spoken of no
other being. But all these attributes are true of Him. He
then is the only Creator ; — whatever exists, exists by and
through Him. "Whatever He does is true, — it has a true ex-
istence — ^it is not shadow or unreal idea.. Whatever He says
is true ; — it is said, and must stand ;-— it b commanded^ and
must standfast.

6. Revelation can come only from Him ; for there is no
other source of knowledge. And His revelation is distin-
guished from all other professed or pretended revelations, by
its TRUTH, manifested in the accomplishment of predictions,
and the fulfilment of promises. Pretended revelations, or
such as false prophets and impostors bring forward to de-
ceive men, for the gain, honour, or power, which the framers
expect, should they succeed, take care not to deal in promises
of supernatural good; as they well know, that they have
neither supernatural powers, nor can avail themselves of SU'
pernatural agencies. All spiritual blessings, and unalloyed
happiness^, are referred by them not to a temporal futurity,
but to an interminable eternity. But the revelation that is
true, (and, to be true, must come from Him who is true,
and who i& the Fountain of kn.owledge,) abounds in promises,
not merely in reference to an etenial state, but for every fu-
gitive moment of time. We have in His revelation exceed-
ing great and precious promises ; these promises relate to
every human being, in every point of its duration : faith ap-
prehends them, and the true believer feels them to be yea and
amen, in Christ Jesus. Thus, according to His truth, God
is every moment convincing, converting, justifying, sanctify-
ing, sustaining, or delivering som^ human being or beings,
and thus religion is maintained in the earth ; and as no sword

f" 1.

102 THE WISE man's COITNSE^LS TO HIS PUPIL:

19 ased, ne secular advantages held out, to indoee men t<t
espouse and profess His religion : hence His operations are
known to be spiritual^ and are proved to be truey because thejr
are seen to be real.

7. His revelation is called the truth ; and in that revelation
He is often called 7%e true God. When His ancient peo--
pie became idolaters, they were said to be without the true

God. 2 Chron. xv. 3. Jeremiah calls Him the true God

(he limng God, ch. x.. 10. And our Lord tells us, that ft is
everlasting life to know Him who is the true God. John
xvii. 3. And when the people at Thessalonica embraced the
gospel of Christ, they are said by St Paul, to have turned
from idols to serve the living and true God. 1 Thes. i. 9.
And St John assures us, that it was to risteal this true God,-
that Jesus Christ came into the world. And we know that the
Son of God is come, and hath given us an understanding, tTuU
we may know Him who is true ; and we are in Him who is
TRUE, in His Son Jesus Christ. This is the true God and
Eternal Life. I John v. 20. And of His" revelation which
is called The TYtUh, it is said, that it end/ureth to all genera^
Uons. Psal. c 5. cxvii. % That it shall act, in reference to
all believer*, a» a continual defence — " His truth shall be thy
shield and bucklerJ** Psal. xei. 4. For God's Law is the
Truth. Psal. cxix. 142. And the Holy Scripture is said to
be The Scripture of Truth. Dan. x. 21. And St John as--
serts that the Spirit of God, by which this revelation was
given, is the Spirit of Truth, or r« ^uvftM rtif ctHvietetf, The
Spirit of the Truth, whose office it was to lead the minds
of the Evangelists, ffi« ^«0'iey rv* «A«0f i«y, into the whole of the
Truth, which they were to testify to others concerning Jesus
the Christ, and the redemption that is in Him. John xvi. 13.
And the way in which God will have all men to be saved, is
by bringing them to the knowledge of the truth. 1 Tim. ii.
4. That is, to send them His revelation, to teach them what
they should know and believe : what they should do — ^what
they should here receive — and what they are to expect in an
eternal state.

8. These words of truth are certain — the truth, springing
from the Truth. They are not of dubious or difficult inter-
pretation ; they point directly to the great efid for which God
gave them ; they promise, and they are fulfilled. He that

A DiscotRSE ON tkor. XXII. it — 31. i9§

|>leads thenl by faith, receives their accomplishment in thd
spirit and power of divine love. For the Scriptures, the
words of truth, as far as they concern the salvation of the
soul, are to be experimentally understood ; and by this ex*
perimental knowledge, every believer has the witness in him-
self, and knows the certainty of the words of truths

VI. From all the above considerations, we may see the
reasonableness of witnessing and faithfully proclaiming what
we experimentally know to be of the utmost importance to
the welfare of men in general.

That thou mightest answer the words of truth to them thai
send unto thee.

i. What is meant by the words of truths see under the
preceding head.

When the doctrine of salvation by Christ, is distinctly and
faithfully preached, it will excite much discussion j and therer
Irill be many inquirers. What is this doctrine ? Have any
persons received the blessings we now h^ar of? viz. iThe re*'
mission of sins — the witness of the Spirit — the full purifica-
tion of the heart ? Are there any persons among our acquaint-
ance, on whose word we cari rely, who can conscientiously
assert, that they have a direct witness, not only from the
words of truth, but from die Divine Spirit, in their conr
sciences, that they know and feel that God for Christ's sake
has tlotted out all their sins ? Are there any who were well
known before, as hasty, head-strong, proud, peevish, censori'
ous, enviouSi passionate men, or women, who are become
mild, meek, easy to he persuaded, humble, contented, gentle^
benevolent, merciful to the persons, property, and characters
of their neighbours, and of society in general ; who have go£
that love — that Christian charity, that suffers long, and is"
kind — that envies not — that is not puffed up — that does not
behave itself unseemly — that is not provoked-^that thinks no
evil — that bears, believes, and hopes all things ? That when
reviled, revile not again — that when cursed, bless — when der
famed, entreat; — who are, in a word, living to the glory of
God, and striving to promote the welfare of man ? Where
are su>ch ? What are the collateral arguments by which you
prove that God has done these things, for those persons ?
Can you shew us that you and they have not misapprehended
the meaning of the Scripture^ you quote."

VOL. II. , 3& *

194 THE WISE man's COUNSELS TO HIS PUPIL :

% Inquiries of this kind should meet with the speediest,
the mild^U and most distinct ariswers : and the doctrine of
truth should be illustrated and supported by the words of
truth, St Peter, 1 Epist. iii. 15, gives some important advice
on this head : Be ready, says he, always to give an answer
to every man thai asketh you a reason of the hope that is in
you, with meekness and fear. Do not permit your readiness
to answer, nor the confidence you have iu the goodness of
your cause, to lead you to answer pertly or superciliously to
any person : defend the truth with all possible gentleness and
fear, lest while you are doing it, you should forget His pre"
sence whose cause you support ; or say aught, that is unbe-
coming the dimity and holiness of the rehgion you have es-
poused ; or is mconsistent with that heavenly temper which the
indwelling spirit of your meek and lowly Saviour must infal-
libly produce.

3. Let all those who believe these great truths, and main-
tain them in their conversation with religious people, or with
cavillers, take good heed that those sacred Doctrines be not
blasphemed, through the unsteadiness of their conduct, or the
improper government of their spirits. They, above all others,
who make such professions, should be careful to maintain
good works, and in all things tp manifest a right spirit, lest
they should be a stumbling-block to the weak.

I shall now, as a curiosity, put down those verses as they
exist in the first translation of the Bible into English about
A. D. 1350.

|Es none botoe (n Q(n eer, anti l^ere V^z toottits ot toCse mzxu JLe^e
to forsoQ lierte to ms tioctvCne, V^z ti^tcfie Mx sclial iien to f^zz ta^enn
tJKm tteptst Ct (n Vs^ tDomtie ; anti scl^al teboutttien In tH Uppfs, t|)at (n
Qe lottl be ^( trost Wfierfbr antr S 8c|)al sclietoen ^ee ft to 1»|.
iLoo I labe trfscribetie Ct t|nce totee In f^^lu anTi Itunnsnire; Qat X
sclmUie «cj|)eb)eii to tl^ee stetifastnestse, antr Uh spedifs of ttetotli ^
«^ntUi{gt anstDeren ot l^%z QCnirts to |)em V^i senten X^zz,

Coverdale's Version, 1535, the first printed edition.

**ffLiSi wnnz iiobe tiotame ^(ne eate, antr j[)eriten unto tf^e toorties of
^BOiffudumZf opplj^e ^( msitHe unto m^ tioctttne : fbt Ct fs a pUasaunt
^tme fff V^m feeje ft fn ^dCne jjette, anti practfse it In QC mouQi: tjwt
t|ou masest altoa^e put t|^C tntst in V^ Sortie, ^abe not S tDatneH t|iee
kers oft W|) counsel! anil letnCnire'? t|^t S mfn^t sc})etDe Qee tl)e trent|»
sioi Qwt tlwm 19(^ ts^ berrte, mCfl^test anstoete ^m V^t lase ens WW

▲ DISCOURSS ON PtlOT. XXII. 17 — ^21. 105

1. From this important passage we learn, that God in His
mercy has given a revelation of His will to man, every way cal-
culated to make him wise, holy, and useful.

2. That this revelation is the truth, and the full truths on
an the subjects which it embraces ; and contains in itself, the
ftUl evidence of its authenticity ; and to all that receive it, it is
the power of God to salvation. *

• 3. That thig revelation contains a vast variety otpromiseSy
suited to all circumstances of life, and to every state in which
the human being can possibly be found.

4. That the great rnajority of those promises, are for the prc-
sent life : and Divine truth is pledged that all these promises
shall be fulfiUed to them who by faith and prayer seek their
accomplishment from God.

5. That this fulfilment is a standing evidence of the truth
of this revelation : — for every one who asks, receives — who
8^eks, finds — and to him who knocks, the gate of mercy is
infallibly opened.

6. Experimental religion is founded upon such promises ;
—all believers have practical proof that His word is true from
beginning to end. And this shews that religion is still the
same, and that the privileges of true believers in the present
day, are equal to ^ose which were the inheritance of the
true Church in those days when Prophets and Seers proclaimed
the righteousness of Uie Lord ; and Apostles and Evange
lists shewed forth the unsearchable riehes of the gospel of
Christ.

7. That it is the high duty an^ privilege of every man to
hear the Doctrine of truth and life, to whom God sends it.

8. That no man can profit by it, who does not hear in the
/jpirit of humility ; willingly renouncing his own wisdom, that
he may receive that which is from above ; and his own fancied
righteousness, that he may receive that which is by the inspi^-
ration of God's Spirit ; — that holiness without which none can
see God — the true righteousness that is by faith through Christ
Jesus.

9. That there is no state of grace into which we can be
brought that can make us independent of God, the Fountain of
light and life : for the Holy Scripture speaks to each, that his
trust' may be in God: and the more we know of Him, and
the more we are united to Him, the more we shall feel our

199 THE WISE BTAN'S COUNSELS TO HIS PUPIL :

dependence upon Him. When Adam ceased to feel and ac?
knowledge his dependence on God, he lost his holiness and
happiness. Man is not saved hut in heing brought back to
his original state of dependence upon his Maker.

10. That it is the privilege of every Christian helieyer to
have a certainty of the state of grace in which he stands :: — ^to
know that God for Christ's sake has forgiven him aU his sins,
the Holy Spirit bearing witness with his, that he is a child oF
God.

11. That it is the duty of every person, to spread as hx as
he can, the words of God^ and to inculcate those doctrines by
which alone men can be saved : — ^In a word, to shew the
irorld, as far as his knowledge, means, and influence can
reach, that God is loving to every man, — that He hateth
nothing that He has made — and that Jesud Christ, by the
grace of God, has tasted death for every man.

12. That it is the foolishness of folly to pretend to r^ligiohf
if a man do not support his pretensions by a godly life : — for»
as true religion luis its seat in the heart, it will produce its
holy efiects in the life — and it is impossible that such a prin-
ciple can ever lie hid ; for it is th.e life of God in the soul of
man, producing the pure flam0 of love to God, its Author, and
^ man its chief object,

One of our good old Bishops gives miich good advice on
this subject, in a few words : —

1. Come to hear the word of God,

2. Take heed that you do hear, when you are come.

3. Remember what is suited to your state in the word you
have heard.

4. Be sure to practice what you remember.

5. And continue in what you practice — Thus you shall not
receive the grace of God in vain. For if ye be hearers of the
^ord only, and not doers, ye shall deceive your own souls.

Inspirer of tho ancient seers,
Who vnrote from Thee ihd Sacred Page^

The same thro^ all succeeding years :
To OS in our d^ena*ate ag^

The spirit of thy word impart,

And IweaUie the life into our heart

The sacred lessons of thy Grrace,
Transmittted thro* thy Word, repeat,

A DISCOURSE ON VKOV* XXII. 17 21. 19T

And train m up in allj^ "^"fj^

To make ua in thy Will complete ;
Fulfil tfay Love's redeeming plan,
And bring us to a perfect man.

Fumiah'd out <^ thy treasury,

O may we always ready stand,
To help the souls redeem'd by Tfaee^

In what their various states demand:
To teach, convince, correct, reprove ;
And build them up in holiest love.

r2

SERMON XXV.

CHRIST CRUCIFIED, A STUMBLING-BLOCK TO THE
JEWS, AND FOOLISHNESS TO THE GREEKS.

1 CDR. i 22—24.

22. Pnr the Jews reqtiire a sign, and the Greeki seek afteriKrisdom :

23. Bat we preach Christ crucified ; unto the Jews a stumbling-block^ and unto the

Greeks uxdishness ;

24. Bat unto them which are called, both Jews and Greeks, Christ the power <^Goc^

and the wisdom of God.

ADVERTIS

1 JL •

The substance of the following Discourse was preached at
the opening of a chapel in the country in the year 1825. Not
only the substance but the plan is the same ; but several of
the points are considerably expanded, as I wished to speak
more in detail on subjects of a nature entirely analogous to
those in the text, and which I could not well introduce in an
occasional sermon. Many attempts have been made to cor-
rupt Christianity ever since its establishment in the world, — -and
strange to tell, it was its professed friends that made them.
From its enemies it never had any thing to fear, whether they
employed their pen>s or their swords as instruments of their
enmity. It met all malevolence with the meekness of wisdom ;
and all open persecution with a patience ennobled by fortitude ;
and thus it quenched the /re and blunted the edge of the
sword, while the hoUness, innocence, and usefulness of the
lives of its followers, gave it a continual triumph over calumny

A DISCOURSE ON I COR. I. ^ — 24. 199

and malevolence. None but its professed friends conld hurt
it, and they only in two ways ; either by corrupting the gene-
ral creed by false doctrines, or impairing and degrading the
simple apostolic worship by gaudy rites and useless ceremo'
nies. With false creeds^ the Christian Church had often to
contend ; and with useless and worldly ceremonies it was
often encumbered. God, in His mercy, always brought for-
ward means to counteract these corruptions ; and revivals
of pure and undefiled religion were His grand instruments;
and these never failed to call back those who were resting on
their lees, and sinking into the spirit of the world, to first
principles in doctrine, and simplicity in worship. From these
two causes, the pure religion of Christ is now in danger ; and
in the house of its friends, religion has received some alarming
wounds. It is fashionable to split hairs in doctrine, so as to
perplex the simplicity of truth ; to bring in strange opinions,
which, even allowing them to have the semblance of truth,
are but mint and cummin, to those weightier matters of the
law, which they jostle and put aside. The discipline of
Christianity has been opposed and often supplanted by rites
and ceremonies ; which were introduced either by superstition
or worldly mindedness* In no age of the world was Chris-
tianity more corrupted than in that of the school-men, who
were all hair-splitting men ; and the world wondered at their
subtlety and dexterous sophistry, till religion itself became
evanescent, and the works of Thomas Aquinas were put in
place of the Bible. Something like this splendid trifUBrg is
now beginning to shew itseK in the Christian Chiffch. May
the spirit of judgement and of burning, sit upon and refine it !
and may it come pure out of the wilderness, having lost
nothing but its dross and tin ! Even so, Lord Jesus. Amen,
Amen.

A. C.

The city of Corinih, to whose inhifljitants this epistle was
directed, was one of the oldest cities of Greece, being founded
more than 1500 years before the Christian era. It was situa-
ted on the isthmus which connected Peloponnesus, or Achaia,
now called the Morea, to the main land. It had what w»r

iHOO cnnisT crucified':

ealled the port LecheuTJh in the ^f 6f Lepaiito'j on the wes^ ;'
And CenchreHj in the gulf of Egina^ on the east By which
it commanded the commerce of the Ionian and Egean seas,
and consequently all Italy on the one hand, and all the Greek
Islands on the <Hher. In a word, it embraced the commerce
of the whole Mediterranean sea, from the Straits of Gibraltar,
on the west, to the port of Alexandria, on the east ; with all
the coast of Egypt, Palestine, Syria, and Asia-Minor:

Being so exceedingly well situated for trade,* its i^hes be-
came immense, and, for a time, these prodttced great power
and great influence ; but in the end, as is ever the case, riches
produced luxury; luxury, effeminacy; and this, a general'
corruption of manners. Sciences, arts, and literature, how-
ever, flourished mutch among its inhabitants, and Cicero termed
it the luminary of Greece — the sun that gave light to all the
other states. It was ambitious of power, covetous of wealth,'
proud of its literature and learned men ; vain of its public
^dificed, emulous of all that was great and splendid among its
neighbours ; and to all these qualities^ it added the most de-
grading sensuality, and the most extensive ever known in the
world. Public^ prostitution formed a considerable part of
their religion ; they were accustomed in their public prayers,
to request the gods to multiply their prostittrtes ; and the
temple of Venus in this city, one of the most splendid of it^"
buildings, had no less than 1000 courtezans, who were tile"
means of bringing an immense concourse of strangers to the
plaice. In the midst of all this corruption, neither their litera-
ture nor the arts were forgotten ; in these respects the Co-
rinthians wfere enriched in all utterance, and in all knowledge
•^^■^^Xi oratory and philosophy : — and although among all the
states of Greece, they were the most likely to have rejected
ihe pure and holy gospel of Jesus Christ, yet in this city the
Apostle ventured to proclaim his crucified Master, and though
single, against their ocean of learning, and unparalleled sink
of pollution, he converted multitudes, and founded here a very
eminent and flourishing Church, to which he wrote the two
epistles which go under his name, and their address. But so
powerfiil are old deeply rooted propensities, till the heart is
entirely purified by the grace of God, that he found it difficult
to preserve many of them from lapsing into their former prac-
tices, which are pointedly noticed, sharply reprehended, and

A hiacovtLBt on i coiu U ^2^—244 SDl

HiroDgly guarded against in these epistles. The doctiine oi
Christ crudfedf finally prevailed over all subtlety and cor'
ruption ; and, though many Jews continued to blaspheme^
and Gentiles to gain-say, the cross of Christi even at Corinth^
hecame the Christian's glory.

To whom he preached, what he preached, and hjow h^
preached at Corinth, the verses just read declare : and to
enter fully into these points, I shaU^

L Give the history of what is eofttained in the twenty-se^
cond verse.

n. Explain the doctrine specified in the twenty-third verse^

III. Make an application of the whole, from what is laid
down in the tw6nty-»fourth verse.

• L I shall give the history of what is contained io the twen
ty-second verse, viz,: —

The Jews require a sigUy and the Greeks sedk after wisdoim

Ist Here we have two nations of peo|)l6 mentfoiit^d ; thtf
Jews and th6 Greeks.

2d. We have their chief moral empUyyment specified : the
Jews were requiring signs ; the Gentiles were seeking after
vnsdom.

1. However divided and subdivided the habitable globe
may now be, originally there was no distinction of nations.
As all human beings proceeded from one father and mother,
there could be no distinction; nattiral, moral, or civil, all were
one family : children, and children's children, being ever able
to trace themselves up to the parent stock ; and as the Crea-*
tor had given no distinctive marks to any, so it is evident He
designed they should consider themselves as one people, all
having the same origin, and all referring themselves and their
work to His glory, who gave them their being, and appointed
them their labour. Had primitive innocence continued, this
state would have continued ; for we find that the first divisions
and distinctions which obtained, were occasioned by moral
difierences ; the inhabitants of the world being first distin^*
guished by character — the religious and the profane; be-
tween those who served God, and those who served Him noU
the posterity of Cain, and the posterity of Seth. But even
this distinction was not decisively prominent till the confusion
of tongues at Babel, in the ye^r of the world 1757: for pre-
riously to this time, all the inhabitants of the earth wer^ of

VOL. II. 20

^BRisT crucified:

Me toMguage^ and of one speech; and ihey journeyed to*
geiher ; probably having no variety of customs, and but one
mode of worshipping the living and true God. So much seenus
pretty evidently intended, by the account given, Gen. xi. 1,
&c ; and this, in all likelihood, prevaOed generally through
the whole of what was called the patriarchal age. The Pa-
triarchs, whose history is given in the book of Genesis, were
of the race of Shem ; as the family of Cain never grew to any
great eminence. An evil seed, however, was propagated in
the earth, till God purged it by a flood, which left only eight
of the primitive inhabitants ; all the rest having faMen victims
to this scourge of the Lord.

2. Those moral dbtinctions in the end led to heed diffe-
rences ; and in process of time, the earth became divided be-
tween those professing the true religion, and idolaters : and
this took place when Gt>d brought the descendants of Jacob
out of l&gypty and settled them in Canaan : — there they re-
ceived the law by the ministry of Moses ; and in that place,
the worship prescribed by God himself was established. The
different nations who had previously dwelt in Canaan, were
all idolaters ; they worshipped the sun, the moon, and all the
hoBi» of heavetf : f . e. both planets and stars, and particularly
the former.

3. The descendants of Jacoby alone, had a Divine Revela-
tion. These were called Israelites, after Jacob, who had been
named Israel ; and they also obtained the name of Jews,
from Jvdah, one of the twelve sons* of Jacob ; this became
their national characteristic, and this name they continue to
retain.

While they occupied the Promised Land, or land of Ca-
naan, they were the only people on Ae earth that worship-
ped the true God. All Uie others were called gentes, the na-
tions, or Gentiles ; and although the twelve Jewish tribes oc-
cupied but a portion of land, scarcely so large as England,
yet they were considered as dividing die habitable globe with
the Gentiles : — and because the Greeks became the most re-
markable of all the Gentiles, for genius, science, learning,
and arts ; and by them these acquisition? were spread over
many parts of Africa and Asia, and over the whole of Eu-
rope; the term Gentiles was absorbed in them; and all the
dwellers upon earth were spoken of as Jews and Greeks^ as

r

▲ Discointfls ON -I colt. I. 32 — 2i> 208

the Apostle does here ; and these teirms expressed all the peo«
pie of the world, as well Ihose who served God, and those
who served Him not And this is the distinction which ge-
nerally ohtains in the New Testament.

4. In ancient times, the Gentiles were of little moral note ;
but they were sufficiently distinguished for their idolatry and
wickedness : having received the gospel of our Lord Jesus,
they have now arisen to great eminence ; and the Jews^ who
have rejected it, though they still continue a distinct people,
are generally dwindled down to contempt and insignificance.
Here we see the truth of the saying of the wise man :-^
Righteousness exdUeth a ruUion ; hut sin is the reproach of
any people*

5. Perhaps no two people, nationaUy considered, were ever
more proud : each was lost in its own self -esteem. To the
Greeky the Jew was a barbarian ; to the Jew?, the Greek was
a dog. Both held the other in supreme contempt. The
Greeks considered the Jews as worthy of no regard-i-^as the
basest and lowest of the human race : and the Jews considered
them as cast out from the presence and approbation of God,
and utterly incapable of salvation ; and hence they hated each
other with a perfect hatred. The Greeks or Gentiles con-
verted to God, now feel pity for the Jews ; and have fre-
quently offered them the mercies they so richly enjoy ; while
^e Jewsy continuing to reject the Gospel, treat ^ others
with contumely and disdain.

6. The Jews and Greeks were as opposite in their moral
pursuits as they were in their national prejudices. The latter
were in continual pursuit of what they called wisdom^ ^•^tay
Sophia ; and this was divided into two kinds, X^i« r^t pvvtS^,
the knowledge of nature^ or what we call Natural Philosophy :
and 2«^i« T«v eioy, the wisdom of God^ or rather, as they
understood it, that knowledge or learnings which treats of
spiritual beings ; or, what we call Divinity. Not having an
infalUble teacher, they had no fixed principles : and as there
were many pretenders to wisdom^ who went under the name
of ^iA«0-o^oi, philosophers, or lovers of wisdom, each of whom
made the most specious pretensions to the full discovery of
truth, and then set up public schools ; the whole of Greece
was filled with teachers : these often disagreeing, they divided
into sects^ and the people in course, were divided into parties.

9M CHRIST CRUCIFIBO ;

6tdb tilppbrtiiig its fovoiirite teacher. These <Jl pro^^ssed
to be in pursuit of the ro jmAov, or rf 4y«^«r, what the Roman
philosophers called $urnmum bonum, the sttpreme goodj-^-^
that, after which all longied ; and that, without which all knew
they could not he happy. But here again the diversity of
sentiments brought about much confusion, there being nume*
rous and discordant opinions among the philosophic sects, con-
cerning that in which the supreme good consisted !

7. A little before the Incarnation, this seeking after wisdom^
became fenrent and general ; and as there was none of suffi-
cient wisdom and authority to say "this is righW^ — ^and
"this should be the general beUef;" — a class of learned
inen arose, who, supposing that truth was certainly to be found
among the philosophers, though no one teacher or sect had it
aUy set thjemselras to select out of the writings of the Acade-
mics and Peripatetics — out of the various sects that sprung
from these — the princij^es of the true philosophy ; and these
were called the Eclectic sect. But these had no better success
than the individual^ or sects^ from whose opinions they formed
their selection: — all was hypothesis; nothing was proved.
JElxperimental philosophy did not exist, and all. the energies oi
the mind were spent in speculations ; and he who was most
profound, t. e. the most obscure^ and consequently the least under^
stood, was considered the ablest philosopher ! The summum
honum^ or supreme goody in pursuit of which they wasted
^eir oil, and spent their days, eluded their research. Their
ppinions concerning it were endless : not less than 288, ac^
cording to Farrp and St* Augustine^ are collectible from their
writings ;— trand yet only one of these, if the truth were among
them, could be trqe : and as the supreme goody caa only
come from God ; for His $^vour and a transfu^ion of His holi-^
ness, constitute ibe supr^nue good of man ; consequently, hot
one of those opinions was true, as none of them knew that
(Crod, from whom alone this divine g^t can cpine.

CHcerOy one of the greatest men in the heathen world,
scrupled not to say, that " there is nothing in the world, how
absiml soever, but has been maintained by one philosopher or
other f Indeed the^ were not agreed even in their definition
of true philosophy or wisdom. Epictetus said it consisted in
three things : — *^ 1. The practice of priecepts ; 2. The reason of
precepts; and,3.Theproofofprecept8r" Bnt here the question

A DISCOURSE ON I GOR. I. 28 24 206

rettntis; Whatare iSxeprecepts^ the practice 6f which is enjoined
by the definition given above, the reason of which is required«
and the proof of which is demanded ? In vedn do we talk of proc*
ttce^ reason^ andproof: if there be not important prtnopZe^, and
there be not a self-evident agreement, fitness, and propriety
in the principles, so as to recommend themselves to every
man^s conscience, in vain do we ask for practice^ reason, and
proof. And as it is from tnttk alone that such principles can
be derived, tliey cannot form rigJU principles who have not
the truth In short, the teaching of Philosophy had become
a means of tiie emolmnent of the teacher ; and while they
boasted to be free, they themselves were the slaves of various
evil tempers and passions ; so that it was said, with great
propriety, of philosophy or wisdom, in its several stages, —
Philosophy was impious under Piagoras ; vicious under
Eficvrits ; hypocritical under Zeno ; impudeni under Dio-
genes ; covetous under Demochares ; voluptuous under Me-
TRODORTJs ; fantastical under Crates ; scurrilous under M e-
NiPFvs; Ztc^Tt^iot^ under Pyrrho; quarrelsome under ChBAs-
thes ; and, at last, intolerable to all men. Thus, when the
world by wisdom knew not God, it pleased Him, by the fool-
ishness of preaching (of the proclamation of Christ crucified)
to save them that believed. Yet the Greeks continued to seek
after wisdom^,

8. The Jews, who had received much of their knowledge
of God, and the rites and cere9ionies. of His religion, by the
ministry of angels, in which miraculous interferences were
frequent ; at last would credit nothing relative to God and
supernatural things, unless confirmed by a sign, or some su-
p^natural appearance or fact : hence the 8a3ning in the Text,
The Jews require a sign, and the Greeks seek after wisdom.
Each of these people professed to have in their various pursuits,
their perfection and happiness in view-r-one seeking this, in
the increase of wisdom, or the discoveries of Philosophy : the
other, in the increase or multiplication of miracles. These
required a sign or miracle to confirm the truth of every oracle
delivered by the most accredited Prophet ; and at last grew
so insolent and unreasonable, as to require miracles to support
thdr credence of things already confirmed by miracle !

9. After all their vain glorious boasting, each of these peo-
ple felt the need of tunnething greater and more certain than

906 tBRIST CRtrCIFIfiD ;

Aat which they had ahready received. The Jews had been
led to expect a sovereign rtder, who should unite supreme
jxnoer with unerring wisdom — one like to their ancient potentate
David ; at once a Aero, a legislator, a prudent governor, and
a restorer of the purity and efficiency of the Divine worship.
This long expected person was spoken of among them by the
title fwensn hamusshiach, the Anointed One, one who was to be
especially sent from God, to be to them as above described.
From the writings of Moses and the Prophets, they were led
to expect this person to come in the power and wisdom of
God : but they expected in him a secular splendour that ill
comported wiUi a spiritual ruler, sent immediately from Hea-
ven : and this secular splendour the Apostle seems to have im-
mediately in view in his use of the word £9/i6rfdy, sign ; and
this was the sign from heaven which the Pharisees and Sad-
ducees urged Christ to shew them, Matt. xvi. 1 ; " Shew us,
by thy assumption of supreme power, and by thy supernatural
influence, that thou art the King sent from God, whom our
Others expected ; and in whom alone, we can have confidence."
-i-In answer to this. He calls them a wicked and adulterous
generation, who were ever seeking signs — vtjft^tof g-an^nTsi,
seeking sign upon sign ; — ^but no sign should be given but
that of the Prophet Jonah : — that is, the passion, crucifixion,
and resurrection, which would appear to them as weakness,
and utterly inconsistent with the character they conceived of
Him, should be the grand proofs, that He was the person
sent from God who was to give His life for the life of the
world : and instead of conquering by the sword — human
armies, or condescending to employ twelve legions of angels.
He should conquer by the cross, to the utter confusion of human
pride and vanity ; and thus He would shew that His kingdom
was not of this world.

10. Nor were the Jews the sole people who about this time
were seeking and expecting a supernatural leader^ and in-
structer ; the Greeks also had their expectations raised in the
same way. From the uncertainty of the opinions of their
philosophers, and from some almost prophetic intimations
given by Socrates in his conversation with Alcihiades, as re-
lated by Plaio, Alcib. 2. p. 100. edit. Bipont. ; the Greeks
felt the necessity of a teacher, that could give them certain
information relative to the supreme good ; — and they were in

k

A DISC0UR8X ON I COR. V 22 — 2i, 207

high pursuit of this wisdom when the Apostle Wrote. The
words of Socrates on this subject are very remarkable ; I
will give the substance of them for the information of those
who may not have the opportunity of consulting the original :
they may be found in the conclusion of the dialogue between
Socrates and Alcihiadea concerning prayer, called Ac second
Alcibiades,

SocR. You see, therefore, that it is not safe for you to go
and pray to God, lest your addresses should happen to be in-
lurious, and God should wholly reject your sacrifice ; — It is
necessary, therefore, that you should delay till you have
learned what disposition you ought to be in, both towards
God and men.

Alcib. But how long will it be, O Socrates ? And who
will be this instructor ?

SocR. It is he who careth for you. But as Minerva re-
moved the mbts from the eyes of Diomed^ that he might dis-
tinguish gods from men, so must he first remove from your
soul .the mist that surrounds it ; and then furnish ^lose helps
by which you shall be able to distinguish good from evil/

Alcib. Let him remove that mist, or whatever else it be,
. for I shall be always ready to follow his commands, so that I
may become a better man.

SoCR. AAAdS fMjv Kccjcttfoq- BcLVfMbcrmf ooiif ^ift rg ^pcBvjubicif

tXf*' It is wonderful how greatly he is disposed towards the
making you such.

These were lights shining in a dark place ; all pointing to-
wards Him who is the true light that lighteneth every man
coming into the world.

In reference to their moral condition, I have now given —

I. A short history of the natiojis mentioned — the Jews and
the Greeks : 2. Taken notice of their employment in refe-
rence to their moral expectations and feelings — The Jews re-
quire a sign, — The Greeks seek after wisdom. The Apostle
next tells us, how he met the requisition of the Jews, and the
researches of the Greeks.

II. This will appear from a consideration of the doctrine
contained in the 23d verse ; — We preach Christ crucified.

1. We haVe already noticed the expectation of the Jews
and of the Greeks of a divine Teacher : — God who had ex-
cited these expectations, either by His prophetic wordi as in

906 cttRi#r cRuoinxD :

the caie of the JewB /or by a secret infla^hce hi the mindy
us in the case of the Greeks and other Gentiles ; determined
to meet diem in such a way as would most effectually satisfy
them, and promote His own glory. As man by his wisdom
could not find out the cure for his own malacly, for this was
the invention of God ; so the manner or way in which this
remedy was to be applied, must rest with God alone. As
He saves man on his own terms, so He will save him in
His omn way. Not merely to hide pride from man, but be
cause he coidd neither find out the thing nor the way ^ and God
chooses the thing and the way, because nothing less, nothing
else than what He provided, could have answered the end.
God alone knew best what would answer the purposes of His
own justice and mercy — man neither knew the pr<^r na-
ture of God's justice, the extent of his own misery and help-
lessness, nor Uie quantum of mercy necessary to be applied
to meet &e ends of justice, and to save the delinquent inta
that state of blessedness and perfection as would best accord
with his wants and capacities, smd the digni^ and honour <^
God himself.

% The great Ruler, Lawgiver^r and Restorer of lapsed hu-
man nature, and of the pure worship of Almiglity God, ex- .
pected by the Jews ; and the* unerring Teacher whom the
Ch'eeks looked for, as the promulgator of the truth, and settler
o£ all doubts relative to the opinions of the different philoso-
phers ; was the seed or offspring of the woman :— the Son of
a virgin, without the co-operation of man-^was He who was
intended ; and who, in the fulness of time^ was manifested in
the flesh. He was not only the Messenger of the greai dc'-
sign, (M«v«tA9( TH fi^v^ AyytMi,) but also that Lamb of God
who was to take away the sin of the world ; and was, in that
counsel, or design, slain from the foundation of the world.
This Person, in whom dwelt all the fulness of the Godhead
bodily, took part of human nature, that He might be capable
of redeeming those whose nature He shared : — and there was
a congruity, if not a necessity, that the expiation should be
made in the nature in which the offence was committed, and
the guilt contracted.

* 3. As sin seems to have entered into the world in the /ami
or spirit of pride and vain glory ; and as contraries are to
be counteracted by their contraries ; the glorious Redeemer

A tiscotnat on 1 cor. i. ^ — ^. 200

chose to be bomofa woman — to take upon Him the form of
a setvant — ^to humhle Himself unto deaths even the death of
the cross. In these things, by the example of his humilityi
the jrride of man is abased and confounded, and the necessi^
oi humiliation of sovl, in order to salvation, fully evinced.

4. But it was not merely to teach humility that Christ wail
made man^ and suffered death upon the cross : it was also,
and chiefij/j to make an atonement for sin : — ^this was pre^
figured by the whole df the Jewish ritual, and especially by
the whole sacrificial system ; all shewing that the death of a
human being, of infinite dignity, was absolutely necessary for
the salvation of a lost world, lliis most glorious person wm
THE Christ — God manifested in the flesh — ^for that Worb
that was in the beginning with God, was made fleshy and to*
bemachd anumg men, full of grace and truth* By this union
with man. He, the God-Mail^ Christ Jesus, was a human being
of infinite dignity. And the passion and death of this most
august Being upon the cross^ was the atonement required and
appointed by the order both of the justice and rriercy of Grodt
for the redemption of ftian.

5. The Gentiles had also their sacrifices, for even the
common sense of all mankind Agreed in this, that all men
had sinned, and could not make reparation by any works of
righteousness, or rites of religion, for then- sm \ hence the
necessity of an atonements They all saw that man, in con-
sequence of his sins, and sinfulness, was a worthless being ;
that he stood in need of innumerable blessings, which were«
totally out of his reach : — ^hence to him a grand sacrifice
was requisite, and that sacrifice should be of infinite yjtoxijfi*
Thus it could not only atone for sin, but purchase the neces-
sary blessings for them. So universal was the persuasion,
that a saerifice was necessary to make atonement for sin, that
even the Gentiles were not scandalized at the doctrine of
Christ crucified ; it was only at the circuTOstance of Christ's
being crucified as a m>alef actor : and the Jews were nflft stum-
bled at the doctrine, but at the assertion, that Jesus was the
Messiah, and that, that Messiah was crucified, which they*
deemed impossible ; as, according to their notions, the Meth
siah was born to reign, not to suffer and die : and as they had
crucified Him through maliciousness, they did not like to an<>

VOL. II. 27 « ^

SIO CHRISf CRUCIflED:

fwer to God for the blood of an innocent man ; lor this the
Apostles had charged home upon them.

6. It was on this ground that the Apostles preached Christ
crvcified for remission of sin, there being no other way of
salvation :-^-^ll had sinned, and all must finally suffer and be
expelled from God and heaven eternally, or receive the benefit
of such a sacrifice as they proclaimed the death of Christ to
be : and were most pointed in stating that all who believe in
Him as being thus sacrificed for them, should be freely justi-
fied from all things ; and that the salvation of the soul could
be secured no other way, either in reference to the Jews or
the Greeks. And what was necessary then, is equally so
now ; for still, there is no entrance to the Holiest but by His
blood. For His meritorious death, no substitute has ever
been found : nor, were the thing possible, will God ever in-
vent a new way of salvation, to accommodate the caprices of
Jews or Gentiles ; no, nor of those professing Christians,
who refuse to acknowledge Christ as a sacrifice for sin. This
may appear illiberal, but it can only be in appearance ; for
as this b the doctrine which God teaches, it can neither be il-
liberal nor improper : and there is no mode of interpretation
that can turn away the evidence of ^ose numerous Scriptures,
which attest that Christ was delivered for our oflences, and
rose again for our justification ; in consequence of which, we
have redemption in His blood, the remission of sins ; and
there is no other name given under heaven among men by
which we can be saved. Therefore all genuine Christian
ministers must continue to preach Christ crucified : — and why
crucified ? That he might put away sin, by the sacrifice of
Himself.

7. How this preaching was received, he next informs us :
— It was to the Jews a stumbling'block, and to the Greeks
foolishness.

The word ^iuifieix»f, which we translate stumhling-hlock,
signifies, that bit of wood in a trap, called the key, or bridge,
on which, when the animal treads, the spring is set loose,
and it falls into the pit, or is seized by the cheeks or grips of
the trap, so that it cannot make its escape, or is strangled by
the grips. It signifies also, any impediments laid in an open
country, where dn army, whether of horse or foot, is expected
to march ; which injure the feet so much, that neither man

A DISCOVRSS ON I COR. I. 22 — 2^. 211

nor horse can proceed in it It signifies any impediment by
which a person is hindered in his journey ;— any thing which
causes a man to decline from the truth, or from any right way^
or to halt in that way, as a man would do who fails over a
block in the wayj and has his legs so hurt, that he either can*
not proceed at all, or only by halt or Idmping. In short, any
thing that gives what we call offence — what displeases a per-
son, so that he virill go out of the right road, and become the
means of inducing others to depart from it also ; — any thing
that opposes a man's preconceived opinion, his predjudices,
or caprices, so that he will neither believe nor do a thing
which it was his duty and interest to perform ; but he obeys
his caprices, or follows his prejudices, even to his own hurt.
Thus it was with the Jews ; they were carnally minded ; they
had no notion of a spiritual kingdom, all must be secular and
show, in their Messiah ; — they could not bear a man, however
potent in miracles, &c. if he had not worldly pom^. Such
a person was not according to their notions of a Mes'^iah, and
to associate with him, would be to them scandalous and de-
grading.

8. The preaching therefore of Christ or Messiah crucified,
was such a stumbling-block to the Jews^ Jesus came meek,
lowly, poor, and mean; not possessing, and apparently not able
to command, any worldly pomp. We have already seen, that
they expected the Messiah to come like David in his glory :
an all conquering hero, — a wise legislator, — an able counsel-
lor, — a reformer and supporter of the national rehgion. But
when Christ appeared, though they were astonished at the
miracles He wrought, and at the wisdom by which he preach-
ed, they yet required disign: — the token of earthly dominion; —
the assumption of royalty, — which they supposed to be essen-
tially requisite to the character of the Messiah; they, therefore,
refused to acknowledge Him : and as they saw no secular
power in Him, they became inveterate against Him ; malign-
ed« persecuted, and at last crucified Him : and to vindicate
their iniquitous conduct, they continue, by all kinds of blas-
phemy, to traduce Him and His religion to the present day.
Thus they have m^ade Him a stumhling-block — stumbled over
Him, fallen, wounded themselves ; and are now no more able
to take one step in the way of salvation: and in this wounded
condition they have been lying for 1800 years. They are

S}3 CHRIST CRUCIFIED :

id«o CBUghi in the trap which they hav^ laid, and into &e pit
which they have digged for others*

9» The preaching of the cross^ or Christ crucified, was
foolishness to the Greeks : and nearly on the same ground,
that it was a stumbling-block to* tlie Jews. Whatever they
might have thought of the person of Christ, and the migh^
works which He did, had He lived and preached among- them
— they despised the doctrine of His Apostles, because its
sum and substance was, — Christ died for you, and rose again
from the dead ; and has commanded, that repentance and re-
mission of sins be preached to all nations, (</$ Tt^frttret tBn, to
all gentiles) in His name. They could not see how a man
crucified at Jerusalem, as a malefactor, could by his death,
redeem them that liyed at Corinth, at Athens, or Ephesus,
from sin and all evil, and bring them to a state of endless
blessedness ! Beside^, the preaching of the Apostles was not
with the wisdojn of words, ver. 17.— ▼that imposing show of
high sounding, obscure, and many compounded terms, which
the Greek poets, philosophers, and orators crowded into their
discourses, in order to induce the people to admire them. —
These, the Apostles avoided, well knowing that God would
destroy the wisdoni of the wise and bring to. nothing the un-
derstanding of the prudeTit, ver. 19. and that He would make
foolish the wisdom of this world, ver. 20. Had they come
with this mighty pomp of words, and the doctrines of Cluris-
tianity had been received, men would have thought, that this
majesty of speech, had been the grand converting medium:
and that nothing but human eloquence could be the instru-
ment of converting Jews, and Gentiles, to the religion of
Christ : — ^but God did His work so, that no flesh—^no man—
^ould glory in His presence.

10. What incensed the Jews yet more was, the strong as-
sertion of the Apostles, that the d^ath inflicted on Jesus Christ,
made Him the grand (Mering, and propitiatory Atonement of
which their Prophets had spoken, and to which all their legal
sacrifices bore testimony ; and that from henceforth no o^r
of salvation could be made to them, nor promise of deliverance
from tiieir enemies, but only in the name and for the sake of
Him whom they had crucified They still refusing to humble
themselves, and to look to Him whom they had pierced ; and
having finally rejected the Lord that bought them ; — wrath

A DISCOURSE ON I COR. I. 22 M. 213

came upon their nation to the uttennost ; and, their case be*
mg hopeless, the Apostles left the land of Judea, and turned
to the Gentiles ; and while many of the wise and learned re»
jected the counsel of God, against themselves, multitudes of
the common people received the Apostles' doctrine, and turned
from their idols to the living God ; and hence, all the churches
mentioned in the New Testament, were formed in the main
from converted Greeks, Yet still their philosophers and
great men continued seeking after wisdom^ despising the sim-
plicity of the preaching of the messengers of Christ ; as this
seemed foolishness in its matter ^ and# in its manner and Zan-
guage^ opposite to every notion they had formed of what was
dignij^ed and philosophic. Thus, to multitudes the Gospel
was without effect, through obstina>cy and superstition in
some, and through pride and vain glory in others. As the
Jews saw no secular power nor worldly grandeur ; — so the
Greeks saw no rhetorical nor philosophic eminence, in the
doctrine of Christ crucified.

But was the word of God without effect ? By no means.
God says that His wbrd is either a savour of life unto life, or
death unto death, to Ihem that hear.

Those who continued to harden their heart against the
highest evidence, were hardened by it : those who in simplicity
and godly sincerity received the truth in the love thereof,
were softened^ enlightened, instructed, and built up by it.
Hence —

HI. We are led to consider the application which St Paul
makes of the above doctrine, in the twenty-fourth verse : But
to them that are catted^ both Jews and Greeks^ Chtist the power
of God and the wisdom of God.

1. We must first consider here, Who they are who are
saved by hearing the gospel. They are, says the Apostle,
They who are eajUed^ Av^^a if ^0<$ x?^t6h : i, e. those who
were invited to the marriage feast ; in a word, all those who
had the opportunity of hearing the offers of salvation by the
gospel. For the *a«toi, called or invited^ not only implies
those who heard the calU but them also who received iU and
actually cam^e ; believed on Christ Jesusj and took upon them
the profession of Christianity : — ^it means those also, who
not only believed in Christ and professed His religion^ but
who looked for and received its saving influence ; by which

214 CHRIST CRUCIFIEI>:

they knew that it was the power of God to ^leir scdvaUofu
These blessings were ptthlicly offered to all ; — both Jews
and Gentiles^ that is, all mankind. The offer freely made to
alU by Divine authority, all might embrace : there was no
moral hinderance in the way of any man ; and God gave every
man a power to accept the invitation He sent. Those who
did receive the invitation, received it freely : as there was no
restraint in one case, so there was no constraint in the other.
Those who rejected it, might have embraced it : those who
embraced it, might have rejected it Those who rejected it,
rejected their own blessedness : those who received it, received
present happiness, and with it, a right to the tree of life. God
has given every man a power to receive His truth, and come
unto Him. He who does not receive it, and continues in sin,
is he who has abused the power ; and for this abuse, and con-
sequent rejection of the salvation provided for him, he must
stand and give an account at the bar of God. And it is be-
cause he rejected what he might have received but would not,
that he shall hear those awfiil words, Depart from me ye ac-
cursed into everlasting fire, prepared for (not you, hut) the
devil and his angels. Ye have filled up the measure of your
wilful rebellion as they did ; therefore^ be partakers of their
punishment !

2. What is implied in the gospel being the power of God^
and the wvidom of God.

The Aw>«/»/« row ©faw, power of God, often signifies His
miraculous energy ; as we have seen in other places. And
it always means the potency of God, in energy ; not only a
power to work, but actual working. And we learn from this,
that the power of God ever accompanies the faithful preach-
ing of His gospel. Where the gospel is preached, jGod works.
This was contained in the promise, Lo^ I am with you always^
to the end of the world; and as He was the same yesterday^
that He is to-day, and will be to the end of the world : there-
fore, the same efiects will be produced by that Gospel,
wherever it is faithfully preached, and affectionately received.
There will be the same or similar conversions, justifications,
sanctifications and faith working by love, that were the fruits
of that power of Chd in the Apostolic times. Where these
signs follow not public preaching, Christ crucified is not pro-
perty or fuHy preached : — ^for w^re He is fully aijid faithfully

▲ DI8C0FRSB ON I COR. I. 22 — ^24. 215

proclaimed, the mighty energy of God will accompany the
preaching ; so that the souls of the people who affectionately
hear the call, shall heeome enlightened ;— •'the power of their
sins shall be broken ; — the might of their enemies crushed ; —
the guilt of their sins taken away ;«-^their hearts purified ; —
and on all that glory, there will be a powerful defence, pre*
serving them through faith unto salvation. Thus they feel
Christ crucified to be the power of God, This was the proper
miracle ; but this the Jews did not seek.

3. But they find this also to be the wisdom of God, The
Greeks sought after wisdom ; but whatever they found, or
whatever they preached, had no changing power connected
with it It neither sanctified the philosophers^ nor their dis"
ciples. The plan was not good^ — the teaching was not true.
k& real wisdom shews the best end ; and teaches that it is to
be pursued and attained by the use of the best m^ans^ (and
these also it points out ;) consequently, the Greeks had not the
true wisdom, for they never discovered the best end^ nor the
way to attain it.

Hence, the Apostie says here, The world by wisdom^ {its
wisdom) knew not God ;-*»therefore, they continued under the
power of sin : and by the teaching of the Gentile philosophers,
not one soul was saved from its sins# But the Christian be-
lievers, found Christ crucified to be the wisdom of God^ as
well as His power. They could see a wonderful consistency
in the plan of human redemption,-^— in the mode of its applica-
tion, — in the knowledge which it imparted ; and, as true wis-
dom is ever seen in discovering the best end, and suggesting
the most efficient means for its attainment, they found the
doctrine of the Apostles led them directly to God, the Supreme
Goody through Jesus Christ, the alone available Sacrifice ; and
the change in their views^ hearts, passions, and lives, proved
the divinity of the doctrine, and Uie powerful energy of the
Agent that applied it.

4. Besides, all that obeyed the caU or invitation f found, not
only their minds enlightened, but their hearts ennobled by it
Earthly things fell in their estimation, and heavenly things
rose. They were taught that the animal nature was to be
subjected to the rational, and the raiional to the Spirit of Gon.
Thus they rose in the scale of their own order of being ; and
were taught to answer the end, which the wisdom of God pro*

216 cBRisT crucified:

posedy when His power brought them into being. It opened
to them, whether they were Jews or Greeks, the 6nly source of
wisdom, — the only fountain of power : — a wisdom ever at
hand to teach ; a power ever present to save and to defend.

6. The Jews sought after a power of a secular or worldly
kind, which, to this day, they have not received ; while they
rejected the spiritual power by which they might have been
freed, ennobled, and saved from sin and sinfulness. The
Greeks sought after a wisdom in the teaching .bU'di writings of
their philosophers, which gave no true ligM to the mind, and
no energy to the soul ; all their boasted wisdom, left them in
the gall of bitterness, and bonds of iniquity.

6. All this power and wisdom was found in Christ — ^m
Christ crucified. Through Christ came the teaching, and
through Him came the powerful salvation* All true believers^
whether Jews or Greeks, found that God was in Christ, recon-
ciling the world to Himself: — and, that to the Apostles, whom
they had before despised. He had intrusted the ministry of
reconciliation : and that, by what the Greeks had called the
foolishness of preaching, he saved them that believed from the
power, guilt, and pollution of sin. Thus they saw that what
they called folly, was the supremest wisdom ; and what they
called weakness, was the most mighty power ; and they saw
also, that by i\m folly and this weakness, so called,^ God ha4
confounded the wisdom of the wise, and the strength of the
mighty. In this the wisdom of God had appeared so signally,
that, the very things which they despised, and which they
called hose, God had chosen, to bring to nought all their
boasted excellence. So that in a short time, ^eir wisdom
was disgraced, and the whole system of idolatiy brought into
contempt and ruin ; and the doctrine of the cross alone tri-
umphed. Behold, how that which the wisdom of God has
planned. His power has gloriously executed.

But although the Jews and Greeks, of whoim the Apostle
speaks, are long since dead and gone, yet they have left a
succession of representatives behind them, who have continued
through all generations to the present time. These may be
included in two classes : —

I. They who are of a similar spirit with the Jev>s.

n. Those who are of the same spirit with the Greeks.

1. The Jews professed to believe in the true God, to receire

A DISCOURSE ON I COR. I. 22 24. -^D

ii reVektion from Himself, to which they promised an implicit
obedience ? and yet looked for a Messiah and a kingdom that
Were of this worlds and rejected the true Messiah when H^
tame ; because they saw that He was despised and rejected
of men, they would not acknowledge Him to be the Redeemer
of Israel ; and, therefore, not only rejected, but crucified Him !
They who are their representatives are all those, who are look-
ing for, and steadily endeavouring to promote, a secular state
of the CHURCH, Mid to give it worldly power and earthly do^
ffiinion*

1. The principal representative^ and successors of the an-^
cieirt Jewish ^gU'Se^kers aire the heads and members of the
Romish church^ They have raised to themselves a visible
head, a secular prince^ who, besides his own ecclesiastical
territories, claims precedence of all potentates, — calls himself
Chrisfs Vicar on earth, — assumes powers, dignities^ and as-*
cendanctes'^ far beyond any thing Jesus Christ ever claimedi
JesUs, the Creator and Lord of the world, had not where
to lay His head : fof though He was rich, yet, for the sake
of man, He became poor, that w^ through His poverty, mighi
be made rich. Far from assuming authority and dominsrtion
over all the kingd of* the earth. He even paid tribute to the
Roman heathen government ; and was obliged to work a mi'*
racle^ so poot was H^, in ordei' to get the money necessary
for the pa3rttient ! Nor had his disciples more than himself;
ftot even Pe^ef, whose successors the popes of Rome pretend
to be, had so much as half a shekel to pay for himself; so that
ike miracle was wrought both in behalf of the Master, and
His disciple, in ord^r to discharge the demanded tax ! Bui
the Roman pontiff and his adherents, that they might have the
sign of secular power and worldly ascendancy, patched up a
relipon that was calculated to impose upon the judgment and
tmderstanding, by meeting the desires and gratifying the wishes *
of the carnal mind : for, as the world, as to matters of reli*
g^on, had b^en divided atnong the Greeks and the Jews^ and
was now becoming Christia/n ; they forhied a multitude of
ecclesiastical rites and ceremonies, agreeing with a number of
sensual dogmata^ out of the three great creeds,' the Heathen^
fhe Jewish^ and th« Christian^ and thus they hoped to make
Christiamty palatable to the Jew^ because he found ther^
many portions of his pwn creed ; and to the Heathen^ because

VOL. II. 28

218 CHRIST CRUCIFIBP :

he found the temples of his gods and goddesses devoted to
Christian worship ; and, in many cases, the very same kind of
rites observed — -feasts that had belonged to the objects of his
own heathen worship, offered to gods and goddesses, under the
names of male and /emaZe saints^ virgins^ confessors^ wArtyrs,
6cc. And the Christian, falling under the domination of this
pretended vicar of Christ, and representative of St Peter,
dared not to dispute the determinations of one who was su-
preme in power ^ and proclaimed himself infallible injudg-
mentj having authority to ordain rites and ceremonies, and to
say, indepemlently of the Scriptures, what should be believed,
and what not : and, to support this anti-christian conduct, took
away the key of knowledge from the common people, and gave
them tradition^ which spoke any thing its inventors and donors
pleased, in place of the Bible : caused all the religious servi-
ces to be performed in that very language and in those very
temples, in which Jupiter and Juno, Apollo and Dianas Bac-
chus and Venus, Mars and Flora, Ceres and Vesta, had been
worshipped with rites little differing from those, performed in
honour of disputable saints, canonized sinners ; and, together
with these they smfully enrolled the Virgin Mary, as Cyhele,
Queen of heaven, and Mother of God, with a ribald bead roll
of personify called saints, confessors, and mart3m3, with fathers
and doctors, archangels and angels, dec. to whom prayers
were addressed, libations poured out, vows made, and pilgrim-
ages performed, in order to mo^e satisfaction for sins, and
create a superabundant stock of merits, which, being at the
disposal of the church, might be given to those who had none,
when they paid the church and performed certain penances,
which should render them capable of appropriating the merits
of those who had more than they needed for themselves ! And
if any thing were left unfinished, or doubtful, a purgatory was
feigned, for the refinement and cleansing of offences which
had not been duly satisfied for in life : and even in this place,
the prayers of the church, purchased by the rnoney of survi-
ving friends, were of sovereign virtue— ^to alleviaie and shorten
the sufferings of the deceased culprits, and getihem a speedier
passport from penal fire to the paradise into which* all sent
thither by the church, had an unalienable right to enter. And
to keep this imposture from being perceived, the Scriptures
were forbidden to be translated into the language of the people,

A DISCOURSS ON I COR. I. 22 — ^24. 219

who wer^ called Christiaii ; and even a Version, (indilSerent
enough in itself, hut which had heen authorized,) tluiugh in
a strange tongue, was not allowed to be read. Add to this, the
Pope and all his priests, assumed the prerogative of forgiving
all manner of sins, and sold indulgences to the profligate, by
virtue of which they might commit sins for a specified time :
and this space was in proportion to the price paid for the in-
dulgence. Nothing more truly destructive and infernal could
have ever been suggested, eidier by die profligate cunning of
man, or the malice of Satan : and had not the Reformation
taken place, it is more than probable, that pure Christianity
would have been speedUy abolished throughout Europe. Thus
the church of Rome out-did, by innumerable degrees, all that
had been done in the Jewish church by the worst of its roM-
nical fables, puzzling genealogies, forged traditions, B.nd false
glosses on the words of God. And thus the worship of the
true God was absorbed and lost in that of the Virgin Mary,
and of real or reputed saints, — prayers were oflered to them,
and daily were they praised. They had their ofierings and
their services, their feasts and vigils : and often whole classes
of people were called by their names, instead of the name of
Christ : — Whence, Dominicans, Franciscans, Augustines, Cktr^
thusians, Benedictines, &lc. &lc,, who had become a whirlpool
to engulph Christianity. And what b called the Holy Catho-
lic Church, was on the eve of becoming a sink of Heathen^
ism : and if it have at all recovered itself from its sinful de-
gradation, and travelled back on the records of salvation, it
owes all this, under God, to Protestantism : to the exposure
that was made of its superstitions, false doctrines, and abo-
nunable idolatries, by those holy and learned men called
Reformers, many of whom were objects of the bitterest wrath,
and most furious persecutions of that bloody church, while its
supreme power and secular authority lasted. And those men,
from whom it was obhged to take lessons, and who were ulti-
mately its best benefactors,it obliged to pass dirough the flames
to the paradise of God. In no nation has thds church shewn
more fellness and ferocity, than in this ; the horrible persecu-
tions under that .most bad sovereign, Mary, egged on by
her most inhuman prelates, were not only abhorrent from
humanity, but also a scandal to the civilized world. In
the order of 6od*s merciful providence, the worldly sceptre.

CHRIST CRUCIFIBD.

which was in die hands of that church, ^e sceptre^of deaths
was wnested from it ; and since that time its remaining pow^er
has been variously broken, till its secular influence has become
almost totaUy annihilated : and now, (1828,) in its last con-
Fulsire agonies, it seeks restoration in Britain, by claiming a
right to make or remodel our laws, sit on our benches of jus^
ticej and grasp or direct the sceptre of the prince ; that it may
go out with strength renewed, from that country, the most
potent in Europe, where it formerly had its firmest seat and
highest authority ; and where it knows, if it once more get
ascendancy, it will soon be in a condition to give its ovm laws
to 9 bleeding, death wounded world. May the mercy of God
jMrevent these evils, and the mighty power of His grace re-
form and regenerate that church, that it may become as pure
and as holy as it was when the Apostle of itie Gentiles wrote
hb epistle to the church thai was in Rome :— ^" Beloved of God^
constituted saifUs,'*^:^^** Whose faith was spoken cf through-
fnU the whole world,^'' — and " Whose obedience had come
abroad unto aU men,"*^ And may it become illustrious in holi-
ness, and reputable to the ends of the earth ! It was once
pure and holy ; it may again become such. No genuine Pro-
testant wishes its 'destruction. May it again become regene-
rated, its stones revived from their rubbish, its priests clothed
with salvation, its children shout aloud for joy; and the
whole, as a polished temple, of the Lord, become ^ habitation
of God, through the Spirit ! Amen, Amen.

2. But the Jewish spirit of sign-seeking, in its succession,
is not wholly confined to the Romish Church : most Churches,
whether found in Rome, in Paris, in Petersburgh, in Am-
fiterdam$ in Great Britain, Lisbon, or Madrid, whatever the
form of their worship may have been, and of what comr
plexion soever their creed, have given no unequivocal proofs
of this sign-seeking spirit — ^all have sought for power: — for
rule and authority-^a power above gospel law, if not above
the civil law : — and by this how many of our ancestors have
been driven through Smithfield fires to heaven ! This is the
bent, not only of National Churches, but of all others, where
the body was numerous, and where their power of doing good
had raised them to consequence in the land. Forgetting their
heavenly strength, and that it was by grace they were saved,
and by grace they stood; and that as theZot?e of God and

A DI8COVR8S ON I COR. I. 22 — ^24. 221

man 'WW their foundation, so was Christ t&eir Head; have
oiteR attempted to act, not as leaders, bat as rulers of the
people ; in which they have had no countenance either from
Christ or His Apostles. To all such Churches and peopley
Christ ever has been a stumbling-block. Over Him, in His
simplicity, purity, heavenly mindedness, and humility, they
have stumbled, fallen, and have been broken. The image
that they worshipped, being set up in the holy place, fell on
the threshold of the porch of His tabernacle ; its arms, its
hands, and its head, have been broken off: and still granting
that again there may be a general apostacy, yet the tabernacle
of God shall, though in a wilderness, be found among men.

It has been remarked also, that when such Churches ob-
tained jxywer, they became persecutors of others. This n^ust
be granted as a general fact : but a most honourable excep-
tion, in respect to the Englbh Episcopal Protestant Church,
must be made. Its doctrines are the pure principles of the
gospel, and its spirit the mild and benevolent spirit of Chris-
tianity. And for 4iese> it stands ^t the head of all the Na-
tional Churches on the earth. As a Church, it never perse-
cuted cdnce it recovered from the dregs of Popery, and I be-
lieve never wiU.
. IL The representatives and successors of the ancient
Greeks, who sought after wisdom, are they who, losing sight
of the spirittudity of religion — knowing nothing or feeling
nothing of communion with God — the witness of His Spirit,
and the necessity of maintaining a daily walk with Him, and
of having a powerful spiritual ministry— -endeavour to bring
down religion to the ta^te of the world, and to find certain
substitutes for all these things ;— oppose the preaching of
Christ crucified, unless all His Work be confined to what He
has done for us — without any reference to what He is to do
in us.

In such circumstances, the simple and forcible method of
preaching the gospel soon degenerates — and rhetoric or orO'
tory, is studied much more than divinity. A copious flow
and elegance of language — words of splendid sound, imposing
epithets, and striking figures and similes, are every where
sought, in order to form harmonious sentences, and finely
turned periods ; — a fustian language, misnamed oratory, is
thus introduced into the Church of Christ; but when th^

932 CHBIIT CRVCinBD :

words of this are anal3rsed, they are found, howerer imtncally
arranged, to be destitute of force ; so that a dozen of sadi
expressions will labour in vain to produce one single impres-
sive idea that can illuminate the understanding, correct the
judgement, or persuade the conscience either to hate sii^ or
love righteousness. How forcible are right words^ can never
be applied to such sermons ; they may please the giddy and
superficial, but they neither edify the saint, nor bring convic-
tion into the bosom of the sinner. And what redounds to
their reproach and discredit is, they are flowers meanly stolen
Irom the gardens of others.

When Moses was appointed to bring the church through
the wilderness to the Promised Land, he saw the utter impos-
sibility of it, unless God went with them. Moses well knew
that it was utterly impossible to govern and sustain such a
numerous people in such a place, without supernatural and
miraculous assistance. God, therefore, promises that His
presence shall go with thern^ and give them rest. Exod. zxiii.
14, dtc And on the fulfilment of this promise, the safety of
Israel depended.

The church of God is often now in such a state, that the
full approbation of God cannot be manifested in it; and yet
if His presence were wholly withdrawn, truth would fall in
the streets, equity go backward, and the church become ex-
tinct How strangely have the seeds of light and life been
preserved, during the long, dark, and cold periods when error
was triumphant, and the pure worship of God adulterated
by the impurities of idolatry, and the thick darkness of su-
perstition! This was by the presence of His endless mercy
presenring His own truth, in circimistances in which He
could not shew His full approbadon. He was with the
church in the wUdemess, in its worst state, and preserved &e
holy orades, kept alive the heavenly seeds, and afterwards
shewed forth the glory of those designs,, which before He had
concealed from mankind, by commissioning extraordinary
men to adopt extraordinary means, in order to revive those
seeds, and call the people back to first principles, and to that
truth, the sight of which they had lost To this procedure
of Divine mercy and kindness, we owe the present revival of
religion in this land ; the greatest, the most powerful, and
KOost diffusive, that has taken ]dace since the Apostolic timet.

A DISCOURSE ON I COR. I. 22 2i. 223

A remval^ which continues to revive : at first, like the little
cloud, no larger than a human hand ; but now overspread-*
ing the heavens, and pouring out its fertilizing showers of
truth, holiness, mercy, and charity, over both hemispheres of
the earth. May its friends never corrupt it ; for, as to its
enemies^ they can never prevail against it

We have now seen who the Jews and Greeks were of the
Apostle's time, and who may be considered their representU"
lives and successors in the present day ; how the doctrine of
Christ crttcified was a Stumbling-block to the one, and foolish'
ness to the other. And that notwithstanding^ this doctrine
ever was, and ever will be^ the power of God, to the salvation
of all that believe. From this we may learn, that, to interest
the power of God in the conviction and conversion of sinners,
and the building up His church in righteousness and true ho-
liness ; — to have His wisdom manifested not only in teaching'
His ministers and people, but also in the various means and
ways used by Him to teach, save, and defend them ; — and to
preserve a holy people on the earth who shall be faithful to
His truth ; — ^is to preach Christ crucified, and walk in His
Mght ; as He alone is the Way^ the Tru^ and the Life : fot
no man cometh unto the Father, but by Him ! Amen.

There is yet another sejtse in which it may be said that
these Jews and Greeks still have representatives in the Chris-
tian church.

1. The. Jews well knew that God, had made a covenant
with AbraJia/m and all hb posterity f taking him and them into
His special protection, and giving them exceeding great and
precious promises; and also eapuang circumcision as the
sign of this covenant — and had commanded them to observe
certain rites and ceremonies, to distinguish them from all
other people, and preserve them from idolatry. It is true,
that all these things had spiritual meanings and references,
with which they intenneddled little, but believed their state
was periectly safe as long as a well kept genealogy could shew
them that they had Abraham for their father — that they had
been circumcised the eighth day after their birth — and had
conscientiously observed the ordinances of their law. Of tf
spiritual religion, and a circumcision of the heart, they knew
nothing, and would know nothing ; but depended wholly on
those works of their laWf ibr justification and final admittance

18M CHRIST CRUCfFIED t

kkUf eternd gloiy. In short, their religion was no religion
of the heart, but one of rites and ceremonies.

S. It is from this character and these pretensions of the
ancient Jews being very similar to the character and preten-
sions of many who profess themselves to be Christians, that
we are justified in saying/ they have, even ncnv, their repre-
sentatives in the Christian chvrch. There are multitudes of
people who think all is right, if their creed be s(mnd : and of
thisf whatsoever the creed may be, how few doubt ! This
Bttion was once heathen ; but, by the mercy of God, it be-
came Christian ."^^true religion being corrupted, the n&tion
was afterwards Popt^A ; but became Pro^ton^. It is enough
with many, that they are neither in their profession, nor in
their form of vxyrship. Papal. They look, with the highest-
respect, to the ancient Reformers ;-^they see LuUher and
Calvin^ on the Continent ; Knox, in Scotland ; and Cranm^r^
in England ; and these have ^ey for iheir fathers. The ca-
iechisms, creeds,- confessions of faith, tJid liturgies, or dtreC"
tories, of theito eminent men, they have taken for their own ;
and while they hold these, have no doubt of the soundness of
the creed, and strict propriety of their mode of worship. And
if they add to all this, a regular attendance on the means of
grace, reverently hearing the word preached, and duly re-
ceiving the holy sacrament, and being true and just in ^
their dealings ; they are fully persuaded they have nothing
fiirther to do, and nothing to fear* No^ these, like the an-
cient Jewish Pharisees, do make clean the outside: of the cup
and platter ; and, so far, it is well and laudable : but is this
enough ? Will not these acknowledge that they have sinned^
and come short of the glory of God ; — that they have come
into the world with ai fallen, sinful no/tere— "-and that they
cannot atone for the former, nor cleanse themselves from the
latter T If, then, it required the death of Christ to make
atonement for the sin of the world ; if it be impossible that
the blood of bulls and goats should take away sin ; is it not
equally impossible that the observance of religious rites and
ceremonies should be effectual ? That no human perform-
ance of any kind, how well soever it may be intentioned, can
satbfy the demands of Divine justi^^e, for sins already com-
mitted — nor can any thing but the blood of Jesus purge a
guilty conscience, or cleanse a polluted soul. •* But God

A Di8CODtt6£ ON 1 COR4 t* 2lSl~^^. 9S6f

iotows we are imperfect and weak ; dierefor^ He accepts
sincere^ in the stead of perfect obedieiice." But still, haye
yon not sinned ? ^ Granted." Then how does it stand be-
tween Dirine Justice and you ? ^^ Why, we must do the best
we can ; ahd Gbd, for Christ's sake, w^H accept us : and in
this way. Justice will hare no farther claim." You mean/
then, that you will io a pai% and Chrlftt will do ike rest!
Alas, for you ! Such is the nature of sifii and the hoUness-of
Chdf that it requires an infinitely meritorious sacrifice to
jnnf e the slightest guiU. Your attadunent to your creeds ii
it be sound, %nd your discharge of religious and social duties,
may be good evidence of your sincerity ; and diat you are
seeking God in His own way ; — ^but they cannot atom (oi
what is past, cleanse your fallen heart, nor give you a tiUe tot
the kingdom of glory. Heaven and earth have not been able
to find out other ransom, sacrifice, or atonement for sin.
Jesus alone, and Him crucified, is the Lamb of God, who
takes away the sin of' the world. No outward thing call
avail, no obedience can help, either to justify or sanctify.
The soul must be regenerated— ^U guilt nmst be purged
away, and the heart must be cleansed. ** But we have been
regenerated, for we have been duly baptised." Baptism ii^
the sign of regeneration ; but it is not the thing .*— it is the
outward and visible sign of an inward and spiritual grace.
You must be horn ofwaier^ and of the spirit; Waier is the
emblem of the spiritual washing ; but it is not the vmshing
itself i^~4hat which is horn of the flesh is flesh; and that
which is horn of the spirit is spirit^^is holy, pure, and heaven-
ly. K your water baptism had been spiritual regeneration^
you would have a heart cleansed from all unrighteousnessy^^
free from pride^ wraths evil desires, had tempers, d&c But
you who depend upon this circumcision of (he flesh, have not
this ; and you know you never had it. Therefore you waqt
the Blood that atones and purifies from all unrighteousness.
Your having the Reformers for your fathers^-'^ha/pixsin for thl^
spd of your covenant — your attendande on church and sacro'
ment, for the foundation cf your hope of glory — catt raise you
no higher than Abrahatfi as their father — circumcision as ^
seal of their covenant — sacrifices and Ceremonies carefiiUy
o^ered. and performed, as the foundation of their hope of the
continuance of the Divine favour — did the ancient Jews/ On

VOL* II. 29

236 CHBIBT CRUCIFIED :

these things they depended ; on such things you, depend* They
stumUed at Christ crucified^ as the only catonement for sin ;
you stumble at the doctrine of Christ * dwelling in the heart
hy faith — and at having the thcmghts of your hearts 'purified by
the inspiration of His Holy Spirit^ so that you might perfect-
ly love God, and worthily magnify His name. You^ and
those Jews^ are precisely in the same state, morally confer-
ed; and of ih&ntj you are accurate representaiives. Why
then lire comparative infidels under the Gospel ? Go to God
by fiedth in Clurist crucified. Plead the merit of His Passion
and Death alone ; nor rest till you feel Him to be to you,
the Power of God^ and the Wisdom of God, Honesty, jus-
tice, integrity, and a strictly religious conduct, are all excel-
lent, and are indispensable in the Christian character. But
diey are not the Blood of Atonement-^the purifying infiip-
ences of the Holy Ghost ; nor can they be Uieir suhstUutes.
In general, in the persons of whom we speak, &ey are but
the semblance and shades of those graces-^actt^icn^ and ouP-
side ;— full, often, of pride, vain-glory, and self-seeking ; —
they spring not from God as their Root But where the
Atonem^ent is applied — the guilty conscience pardoned — the
heart purified by faith ;~^there honesty, justice, integrity, a
strictly religious conduct — in a word, the mind that was in
Jesus, producing these fruits, and evidencing itself by love,
joy, peace, long-sufiering, gentleness, goodness, fidelity, meek-
ness, and temperance, the love of God, and the love of man,
as the fruits of the Spirit ; — these spring up with energy and
strength, and all produce their respective^ classes of effects,
which prove them to be of God: and such as never yet
sprang from any soul where Christ did not dwell by faith,
and work by laoe.

We may find representaiives of the Greeks of the same
desoiplion.

1. Tfie ancient Greeks sought after wisdom^ and reckoned
the preaching of the Cross foolishness. There is a considera-
ble class in the Quistian church, who are thus embusied, and
with the same feelings. As the gospel is to be preached es-
pecially to the poor, it must be proclidmed in the utmost sim-
plicity. It is a system of well attested facts ; — these should
be fully stated: there is a grand system of doctrines, or
teachings, built on these facts; — these should be clearly

r

A DISCOURSE ON I COR. K 22 — ^24. 22f7

pointed out : there is a corresponding line o{ practice deduci-
ble from these facts and doctrines ; this should be powerfully-
urged ; and urged too on the ground of the facts themselves :
viz. That man had totally fallen from God, and is utterly
unable to restore himself: — in his lapsed state he is not only
wretched, but exposed to the bitter pains of an endless death.:
— that God in His mercy has provided a ransom for his soul,
for in His love He has sent His Son intp the world — Him in
whom dwells all the fulness of the Godhead bodily : — that He
suffered and died in his stead — and that through this Passion
and Death there is a way made to the Holiest ; and that God,
though infinitely just, can justify and save all them who be-
lieve in Christ as crucified for them, and risen again for thc^ir
justification ; — and that this is the only way in which God
will s^ve man, make him happy here, and glorious to eternity.

2. But the representatives of the Greeks which I have par-'
ticularly in view, and who, above all others, affect to seek
after wisdom, boldly assert that, in the gospel scheme, as we
take it, there is no wisdom : it is not only foolishness, but
point blank injustice and cruelty, to cause an innocent person
to suffer for the guilty. However this may appear to than,
God has most positively declared it in that revelation which
they cannot confute. A revelation that bears His image and
likeness, and the authenticity of which He is daily seaUng by
fulfilling those promises which have God's yea, and are Am^en
in Him.

The preaching of Christ, as dying, the just for the unjust,
is that alone which God blesses yearly to the salvation of
myriads ; and this doctrine, and none other, does He ever
bless to the conversion and salvation of sinners. And we,
who preach Christ crucified, defy these wise Greeks to shew,
that God ever blesses the preaching of the contrary doctrine.
By this alone are the drunkards, liars, sabbath-breakers, uii-
clean, dishonest, and wicked of every class, converted from
the error of their ways. By this preaching, those who were
pests of society, and a scandal to man, have become honest,
upright, decent, orderly, industrious, holy, and useful. In
preaching to the heathen, this is the only doctrine by which
they are affected, enlightened, changed, civilized ; and the
brute or savage, changed into a man, answers the end of his
being* and becomes a blessing to his fellows. If this be fool-

838 CHRIST CEUCIFIBD.

isknesSf it is i^i foolishness of Qod whidi is wiser than man.
It is that foolishness by which men become wise unto salra-
tioii : — and wMle they learn an important creed, feel a deep
and most beneficial change — ^a change which proves God is
in the work ; for neither man nor angel can cause such to
difier so essentially from their former selves*

3. Several vnse and benevolent GreekSf of this descriptioiiy
have attempted to convert the heaihenf and especially the hr
dians of North America^ by teaching them the arts of avilizor
Hon, Satan, and the corrupt, untractable spirit of man, laugh
all such endeavours to scorn. The savage can be civilized
only by the gospel : and true religion and civilization always
go hand in hand.

4. Again, 9uch Greeks as the above, l^y th^ utmost stress
on human learning : nothing can be done without this : and,
provided it be i^ learned ministry ^ no attention is paid to its
usefulness. By ^leir leave, learning neither opens the eyes
of the blind, nor converts souls. Even among ministers^ we
do not alwa3rs find that the most learned are either the most
holy or the most useful. Learning is good and useful in its
pkce, if it be used only as a handmaid to religion ; but it
pever did, and never can^ convert a souL In this respect also,
^e gospel of Jesus, fully and feithfully preached, is ^e power
and wisdom of God, to the salvi^tion of all them that believe.
Notwithstanding the contradiction of the obstinate and har-
dened Jev>s^ and the ridicule of the proud and self-sufficient
(jhreeks, we must proceed as we hi^ve done, to preach Christ
crudfied ; as this is made, to all that obey ^he call, the power
of God, and the wisdom of God.

Therefore, unto Him that loved us, and washed us from our
sins in His own blood, and hath made us kings and priests
unto €k>d and His Father; to Him be glory and dominion,
for ever and ever. Amen.

SERMON XXVh

DESIGN AND USE OF JEWISH SACRIFICES:— THAT
OF CHRIST THE ONLY ATONEMENT.

HEBREWS^ Chap. ix. 13, 14.

18w For if the blood of balls and of ^ta, and tbe ashes of a heifer q>rinkling the an-
dean, sanctiiieth to the purificauon of the flesh :

14. How mach more shall the blood of Christ, who throt^h the Eternal Spirit ofl^ned
himself withoot ^>ot to God, purge your conscience from dead works, to serve the
living Godi

There are certain ordinances of the Mosaic Law, to which
the Apostle refers here, which should he noticed and explain-
ed, hefore we can see the force of his reasoning, and the truth
of his conclusion.

I. The sacrificial ofierings of bulls and goats.

n. What is called the ordinance of the red heifer,

I. When God chose the Israelites to he a peculiar people,
and to make them depositaries of Wia laws, which contained
% reyelation of His will ; and, at least, a typical representation
of what was in His detenmnation, necessary to he done, in
order to. save the soids of men; He instituted living sacrifices
of various kinds, which were to he of clean animals of a cer-
tain age and the most perfect of their respective kinds ; and
being brought by the offerer, to the altar or place of sacrifice,
who after confessing his sins, his hands being laid on the
head of the victim, he delivered them to the priests, who sle^

290 DESIGN AND USE OF JEWISH SACRIFICES :

and poured out the life-blood before the Lord, and sprinkling
part of it on the altar ; the act was considered an atonement
for the sin of the owner ; and shewed, that as he had forfeited
his life, by having sinned against God, the merciful Judge had
accepted the life of the animal instead of his ; and that, by the
sprinkling of a part of the blood upon himself, he should con-
sider himself dedicated to God^ and he should afterwards walk
in newness of life ; Ivivin^ due respect to all the command-
ments of His Creator.

The most usual victims were the caw, the goat, and the
sheep, with their young — calfs, kids, and lambs. These
three kinds may be considered as comprised here under the
general tenps of bulls, or calfs, and goats : though in many
instances, the kid, the lamb, and the steer, are mentioned as
the proper victims in specified cases.

II. The ordinance of the red heifer was both singular and
curious ; and was intended, no doubt, to typify the sacrifice
of our blessed Lord ; and was probably chosen in opposition
to an idolatrous superstition of the Egyptians. In this ordi-
nance several curious particulars may be observed, —

1. Though males were generally preferred for sacrifice,
yet here a female is ordered, in opposition to the Eg}^tian
superstition, which h^ld cows sacred ; for they actually wor-
shipped their great goddess Isis, under this form.

2. It was a red heifer ; for red bulls were, by the Egyptians,
sacrificed to appease the evil demon JS/phon, worshipped
among them.

3. This heifer was to be wilhout spot, not only being
sound, and widiout any natural blemish, but without any mix'
ture of colour ; for, among the Egyptians, if there were a
single hair either white or black found on the animal, the
sacrifice was marred. The spot in the Text may refer to
the colour, — the blemish to any bodily imperfection in the
animal.

4. It was to be one on which never yoke came. Because
any animal which had been used for any common purpose
was by universal consent, deemed unworthy and improper to
be offered in sacrifice to God ; for not only the Hebrews, but
the Egyptians, Greeks, and Romans, forbade the sacrifice of
any kine that had been used for agricultural purposes. The
Eg3T)tians borrowed their notions of sacrifice from the Patri-

A DISCOURSX! ON H£ff. IX. 13, 14. 231

archs ; the Greeks from them ; the Romans from the Greeks:
but the Hebrews had theirs immediately from God. No won*
der, therefore, that there is a striking similarity in the reli-
gious rites of all those nations.

6. The' heifer was to be slain, and her blood sprinkled
seven times before the tabernacle by the priest

6. The body, with all the intestines and their contents, the
skinj blood, ^c, were to be reduced to ashes, and while burn-
ing, cedar*wood, hyssop, and scarlet, were to be thrown into
the flame.

7. These ashes were to be carefully collected, and kept in
a clean place, at a distance from the camp, for general use.

8. If any person had contracted any legal uncleanness,. by
touching the deadf ot touching a person who had been mur^
der'ed, or a human bone, or a grav^, some of these ashes< were
to be mixed with water, and sprinkled on the unclean person';
who, after having been thus sprinkled, and his clothes and body
afterwards washed, was considered as clean ; — might not only
mingle with society at large, but was fit to take part in any
religious ordinance.

d. The water in which those ashes were mixed, was caHed
the water of purifying ; and as the ashes were carefully pre-
served, there was always at hand a mode of purifying the un-
clean ; and the preparation itself appears to have been looked
on as a concentration of the essential properties of the red
heifer, considered, as it should be, a real sin-offering : and te
this mode of purifying, the people might continiially resort,
with comparatively little expense, little trouble, and almost nd
loss^f time : — and as there were many things by which legal pol-
lution might be contracted, it was necessary to have always at
hand, in all their dwellings, a mode of purifying at once conve-*
nient and unexpensive. And we learn from the Text, that
these ashes, mingled with water, and sprinkled on the unclean,
and which sanctified to the purification of the flesh, were in<«
tended to typify the Blood of Christ, which purges the con-
science from dead works, to serve the living God : for, as
without this sprinkling with the water of the sin-offering, the
Levites were not fit to serve God in the wiWemess ; so, with-»
out the sprinkling of the Blood of Christ, no conscience can
be purged from dead works to serve the living God, See the
whole ordinance concerning the red heifer. Numb* xix. 1 — ^2^

238 PE8I0N AN0 USE OF JEWISH SACRIFICES :

Bee ftiso Numb. viiL 6, 7. where this water is called rman ^ mey
chataath, toattr of sin^ or water of the sinroffering ; shewing
that the red heifer was considered a real sin-offering: and
Compare the Text with 1 Pet. i. 19, where, in^ reference to
this ordinance, the redemption of the soul is referred to the prei*
cichis blood of Christy who, as a Lamb witkout bleniish and
iDithout spot^ had offered Himself unto God, and entered in once
into the holy place^ hatnng obtained eternal redemption for men.
And see Lev. xyL 14 — 16, where the Mood of bulls and of
goals, is represented not only as sprinkling the unclean to
ike purifying of the flesh ; but, also, as being an atonement
for the sins and transgressions of the people ; which places,-
•ttffidently rindicate the assertion of the Apostle in the Text

ilaring thus considered the Mosaic ordinances to which the
Apostle refers in the Text ; and shewn that what he sayi^ of^
and attributes to them^ is a fair representation of what was
intended by them in theif original institution ; I come now
to consider his argument ; viz. Jf the blood of bulls and
goatSf and the ashes of a heifer sprinJcling tkt imclean, sancti'
jieth to the purification of the flesh; how much more shall tii4
blood ofChtisti whOf through the Eternal Spirit^ offered Himr
self whhout spot to God, purge your conscience from dead
work^ to serve the living God : with which we must collate
what is said ch. x. 4, For, it is not possible thai the blood of
bulls and of goats should take away sins : — However these
sacrifices and ceremonies^ according to legal institutions, might
sanctify to the purifying of the flesh, they could neither
take away the guHt of sin, nor cleanse the «w2 from unrighte
ousness. ,

From the whole, we learn that th^re are two subjects re-
ferred to here, which appear to engross the principal attention
of men : —

1. One of these we hear of pretty generally and always

SEE.

2. The other is often a subject of discussiont but is very
$eldom seen.

3. The former is with difficulty defined : and as it seems
to subsist simply as a negation, can only be defined in refer
ence to its effects*

4. The latter is a positive quality, and may be defined «t
it^if, from its tendency.

A Dl8COt/R8S om tikt. tX. 13, 14. ^

6; The first is a poison which iafects the whole kumafi
€anstitution4

6. The IcLst id Ui6 antidote to that poison, and though often
exhibited^ is seldom applied,

7. The /r«i is sin : — the secondy salvation from it

8. As the first is every where seen and the last^ but seldom^
it is to be inferred, that the first predominates^ and that the
last has but a limited and partial sway.

Let us Endeavour to examine these two subjects.

Sin, has been variously defined ; 'not in reference to itself
as a principle, but as a negative quality ; yet producing posi'
tive effects, demonstrative of its qualities^ and the necessary
results of its agencyi

Salvation is defined as a positive quality^ producing efiects
which are fairly deducible from its natute and origin : which
efiects prove its benign agency*

The definition of ihie first is fotir-fold : —

1st. Any want of' conformity to the nature and will oi
God : or,

2ndly. It is the ti^nsgression of the law of God : or^

3rdly. It is to be defined from the terms used to exjHress
it in the Old and New Testaments : in the Old, isem chatah, in
the New Afutprtd : both derived from roots that signify to
miss the mark : or,

4thly. According to Plato, sin is something both devoid
. of number and measure ; m opposition to virtue, which he
made to consist in harmony or musical numbers.

Let us examine each of these definitions.

1. The first definition — want of conformity to the wUl and
nature of God, cannot stand : for a ^tone, or tree, though both
perfect in their kinds, ar^ not in ccmformity to the moral
perfections of God. But if the definition be restrained to
intelligent beings, endued with free agency, created under a
particular law, wiUi powers adequate to its enactments, which
powers they have in their free agency abused : the definition
may stand in reference to the angels who kept not their first
estate *, and to our first parents in Paradise, who abused theirs,
and fell ofif from their dlegiance to God. Those being par-
takers of the Divine Nature who had no written law but the
nature and will of God, well understood and expressed,-
whether intuitively, or by an oracular voice*

VOL. II. 30 <j a

991 DBSION AND USE OF JEWISH SACRIFICES :

% The second is taken from the Holy Scriptures them-
selves; for thus saith St John, (1 Epistl iii. 4.) Whosoever
eommitteth sin, transgresseth also the Law ; for sin is the
traTisgression of the law. But even this refers to the effect
of the principle of «in, or the sinful disposition^ in uncontrolled
agency, as to that immediate act : for the law of God having
forbidden all kinds of sin— *i. e. acts, mental or external, which
are contrary to God's holiness and authority ; he that acts
contrary to this law, shews by the traTisgression^ that he pos-
sesses the unholy and rebellious disposition ; which \s what
we generally mean by the term sin. The man has transgres'
sed the law : sin has led him to do so.

Now, sin being the transgression of the law, in the ordi-
nary use of the term, supposes a previously existing and puh-
lished law ; consequently, a law well known : this applies to
Divine Revelation, by which actions are weighed : the trans-
gressions, therefore, of this law, are without excuse, because
this law in its promises and penalties, has been published, and
given to all as a rule of life, and is acknowledged by all, to be
holy ^ just, and good. A pure law siuited. to such a being as
was made in the image and likeness of God.

3. The third definition, taken from those terms in the Old
and New Testaments, which we translate sin : viz. nsn chata,
and ifiMpTiu, hamartia, signify to take a wrong aim, to miss
the mark as in shooting or slinging. So the 700 left-handed
Benjamite archers, every one of which could sling stones at a
hairs breadth and not miss, Judg. xx. 10. To miss the mark
in aiming at happiness. Job v. 24, "Thou shalt visit thy habi-
tation, and shalt n^t sin ;'' i. e, err, miss of enjoyment, but
shalt find thyself happy in the comforts of life. Thus the
Hebrew word ; and •so nearly allied are the disease and the
remedy, that rwon chataathf sign^es a sin-offering, — an atone-
ment for sin.

The Greek word afutprtm^ hamartia, sin« from ttftetpTMit,
compounded of 01, negative, and fM^itrm, to hit the mark, is
the same in meaning as the Hebrew : and the same remark
may apply to this word, as to that above ; for it/utfirict not only
signifies ^'71, but abo a sin-offering; and is so used in numerous
places in the Septuagint. It may, therefore, be truly said,
thai sin causes men to miss the mark &f true happiness ; for
all deviations firom the law of God, prompted by the deske of

A DISCOURSE ON HEB. IX. IS, 14. 236

die flesh, the desire of the eye, and the pride of life, in search
of that happiness, which is supposed to be found in senstud
gratifications^ are a palpable missing of the mark in reference
to the attainment of true happiness ; which is found only in
the possession and enjoyment of the Divine favour,/rom which
their passions continually both lead and drive them.

4. The fourth definition is very singular, mz, " Sin is
that which is 'Without number and without measure." This
gives a strong meaning, which we might express by these two
terms — it is that which is discordant^ and that which is extra'
vagant. It is bounded by no measure ; it is a whole system
of discords without concords : it is noise without harmony. It
possesses nothing like regular progression^ as numbers do :
nor can be brought by any collocation of units or acts, to ex-
press what is even or regular. It runs out into all extrava^
gant -actions, without right direction or proper object : it is
confusion in itself and leads to, and begets confusion: it
breaks established order, and exists in fragments without
arrangement, definable form, or possible component parts : —
and as it is without order, or possible composition, so is it
without harmony, melody, or cadence. It is worse than the
poetic chaos ; which had the principles of all things without
arrangement ; nothing assorted, nor as yet, assortable-^^

Non bene junctarum diacordia eemina rerutn.

It is darkness and confusion, — opposition and misrule:
It is a congeries of harsh, horrid, ear-breaking, stridulous
sounds, —

Bcmbdlia, cUmgor^ etridor, tdratartara murmur.

In short, to sum up with the Greek philosopher, *' It is that
which is without number, and without measure." And even
this is not its worst : it is the disorder and curse of creation,
the disgrace oi the body, the ruin of the soul, and the eternal
perdition of both.

Sin is a want of conformity to God, — the transgression of
the law, — ^the erring aim that ever misses the mark of public
utility and private happiness, — the numberless disorder, and
the incommensurable confusion of inexpressible length, breadth,
and thickness :— it is the pit of the bottomless deep, and the
torment that has there its ever during reign.

1

$136 PISION AND USE OF JEWISH SACRIFICES :

But, leaving all definitions of the thing, let ns look into tluit
published law, the revelation of GK>d, which refers to the na^
lure of sin, the extent of its devastations, and its fearful con^
sequences.

Let us hear it speak :r— '' Cursed is every, one that continu*
eth not in all things that are written in the book of the law to
do them." Let us hear its declaration of its nature : — The
carnal mind is not subject to the law of God, neither indeed
can be. Let us hear it point out its dev^tations: — The
whole world lieth in wickedness, and th^ wrath of God is
revealed from heaven against all ungodliness and unrigh-
teousness of men. And the termination is, The wicked shall
be turned into heU, with all that forget God, Tiiere, their
vxrrm djeth not, and the fire is not quenched.

But cannot man raise himself out of this ruinous state ? No,
for he is fallen — fallen from God, and has lost that image of
God — righteousness and true holiness, in which he was ere*
ated. In consequence, his wickedness became great in the
earth ; he filled it with violence ; "for every imagination of
his heart was only evil continually," But had he no redeem-
ing quality, as the slang of novelists is ? No : there is no such
power inherent in the human soul* All is darkness, insensibi*
lity, and opposition to God and goodpess : — he is totally inr
disposed to every good purpose, and incapable of every good
work. He has sinned, and can neither undo what is done,
nor make an atonement for the past, ^e is, in a word, guiUy
^nd sinful : yea, sold under sin*

But if man be thus totally fiallen, sinfiil/ and helpless. How
can he be judged ? How can he possibly be saved ?

The first question may be answered in a few words :
Aough man, in his fall, lost all his spiritual light, power,
pmd life ; yet, to make him accountable for his own actions,
and to bring him into a salvable state, a measure of Divine
light, has been supematurally restored by Him who is the
true Light, lightening every man thai cometh inio the world :
and this I^ight shews him hia, ruined staie, and points out Him,
through whom salvation comes. So fidlen is human nature,
that without this Supernatural Light, none could be considered
in a salvable state. This Light, uniting widi the light of
Divine Revelation, points out the salvation of vrtdch I have

A DISCOURSi^ ON HBB. IOC. 13, 14. 237

spoken : and th&t salvation comes by the person called Christy
or the Messiaky in the Text

But who is He of whom such great and wonderful things
are spoken ? He is no less than God, manifested in the flesh I
This is a most extraordinary case, into which even the angels
desire to look. God might have been manifested in and
through an angel, as He was in the patriarchsd times. An
angelic nature, pure and holy, could be no disparagement to
God ; for that spotless nature proceeded from Himself. God
might have been manifested in the Jewish Tabernacle : that
was a wooden portable temple, where a symbol of the Divine
Presence was evident ; for there could be nothing morally
impure in the innocent timbers and boards of which it was
constructed ; — ^but for God to have been manifested in the
fleshy — in that human nature that had fallen from, and rebelled
Against, the Almighty Sovereign, was the most extreme of all
cases, and the most extraordinary of all wonders and miracles !
Vet, such a manifestation, God found necessary : for, although
the rites «nd saxmfices already explained were instituted by
God Himself, yet He intended them to be considered as types ;
for He ever shewed that it was not possible that the blood of
bulls and goats should take away sin ;-^«-and hence, a body, hu
man nature, was prepared for this Christ, when the time came
that sacrifices, offering, and burnt-offering, and sacrifice for sin,
should cease, as things in which God had never delighted; and
that He, in whom God was well pleased, should be bom of a
woman, and be made in the likeness of man ; and that in that
man all the fulness of the Godhead bodily might dwell.

But human nature, free from the infection of sin, must be
provided : and how could such a corrupt source produce what
is pure <and holy ? The Psalmist answers, A body hast thou
prepared me. The body was produced by the Holy Spirit in
Ae womb of a spotless virgin ; — the body came from God,-r^
not from ma/i,--rit was God's preparation, there was no human
act in reference to generation ;-.-r.the creative energy of the
Divine Spirit alone, was that which was employed; on this
point, the Prophets and Evangelbts are express; — they
declare this as a fact ; and evidently with design that faith
might receive this &ct in the fullest assurance: and a body,
thus produced, was a shrine more worthy of the indwelling of
God than either tabernacle or temple^ how glorious soever

238 DESION AND USE OF JEWISH SACRIFICES :

•

they might have been ; and more suited to the sacrificial ofier-
ing that was to be made, than any angelic nature could be,
how pure soever that nature might be ; for it was in human
nature, not in the angelic nature, that the offence was commit-
ted and sin contracted. " Let," says reason, " human nature
suffer, for it alone has sinned." But human nature, in its or-
dinary state, could not suffer in an expiatory manner, because
it is corrupt, sinful, and under the curse : hence, the necessity
of hjmre human nature^ pleasing to God, because pure and in-
nocent ; and dignified ineffably, in all its actions and sufferings,
by its union with the Divine natufe. Mr. BurkiM^s saying on
this subject can never be too often repeated : '* Jesus Christ
was MAN that He might have lilood to shed; and he was God
that when the blood was shed, it might be of infinite vaJueJ^

As, in the wisdom of God, the time of this manifestation
was fixed, to bring about the great design ; in the interim,
God gave what is caUed the Old Covenant, or Mosaic Cove-
nant This word is not generally understood, and has been
often badly applied. Couenanf,— ^from two Latin words, cow,
together, apd venire, to come, — signifies an agreement between
two parties, who were either unknown previously to each
other, — or were in a state of hostility, or alienation : and by
what is caUed a covenant, they are brought together, and bound
by mutual conditions to keep the agreement inviolate : and
generally, in very solemn and important cases, a sacrifice was
offered on the occasion ; which being equally divided asunder,
and the two halves laid opposite to each other, the contracting
parties entering at each end of the divided victim, and meeting
in the centre, took the cotfenant oath, swearing to be true and
faithful to the contract then made : and intimating that he who
should first break any of the conditions of the covenant,
would deserve to' be slain and cut to pieces as the victim had
been.

The covenant between God and the Hebrews, though inclu-
ding many most solemn and excellent things, was summarily
expressed in a few words : on the part of Jehovah, / toill
he thy God : on the part of the Israelites, We will he iky
people.

In a covenant, the following things were diiefiy to be con-
sidered : — 1. The contracting parties, who expressed perfect
willingness to enter into the contract 2. The conditions oiterms

A ntSCOtRl^ ON HEB. IX. 13, 14. 239

of the covenant, to which all stgreed. 3. The Victim that
was to be slain on the occasion. 4. The Mediator of the
covenant, whose business it was, 1. To witness the terms of
the agreement 2. To slay the victim / and, 3. To sprirCkte
the contracting parties with the hhod. The* victim was slain
then and there — his life's blood was poured out, and that blood
caught by the mediator, was that which was sprinkled by him
on the contracting parties. But where the covenant was made
between God and the people, the bhod was sprinkled on the
altary and on the people : the altar being the representative
of the omnipresent, but invisible God.

The mediator was often a priest : Jesus is called not only
a Priest, but also a Mediator ; and in the covenant of re-
demption He is the Sacrifice, for He offered Himself, and
was at once both Priest arid Sacrifice. But in the context,
the Holy Spirit is represented as the Mediator ; and the
text says, Christ through the eternal Spirit offered Himself
withovi spot to God, ver. 4. It is the office of the Holy Spirit
to toitness to the conscience of man the covenant and its con-
ditions — to apply the blood of sprinkling ; and to take the
things that are Christ's, and shew them to men i and it is
His province to witness to the heart of the believing penitent,
that by this shed blood, his conscience is purged from dead
works to serve the living God. He is also the sanctifying
Spirit ; the Spirit of judgernent, and the Spirit of burning;
and as such. He condemns to utter destruction the whole of
the carnal mind, and " purifies the very thoughts of the heart
by His inspiration," enabling the true believer " perfectly to
love God and worthily to magnify His holy name:" — and this
same Spirit dwelling in the soul of a believer, seals him an
heir of eternal glory.

From what has already been observed, We see what the
blood of bidls and goats, and the sprinkling of the ashes of a
heifer, covld not do in reference to religion and salvation.

1. Tkey sanctified to the purifying ofthefiesh — ^Thcy ren-
dered the persons legally clean that were before legally wn-
clean or defiled; that is, those who had touched a dead body,
or even any bone of a dead body ; and were thereby unquafl-
fied to use any religious ceremony, or join in the public wor-
ship of God : — such persons, after ofiering the appointed so*
erificeSf and receiving the aspersion of the ashes of the bunU

d40 DESION ANir US£ 0# JEWISH SACRfFtC£S5

hetfer^t mixed with iroter, were then considered to be saneU-
fiedy that is, consecrated afresh to God and His service : — ^but
though by getting the privilege of using the means of grace,
they were placed in the way of moral improvement, and sal-
vation, yet, no moral change Was made in their minds, no sin
blotted out, no holiness imparted by those ceremonies^ They
only sanctified to the pvrificaiion of the flesh^-^froni them th<d
soul received no benefit

2dly. Let us consider what those sacrifices and sprinklings
could do* They were types of better things than themselves.
They pointed out the true and available Sacrifice, that makes
atonement for sin : that Blood ^hed, without which there is
no remission^ and that sprinkling of the blood of Jesus, by
which the conscience is purged from dead works. This is all
they either did or covld do. All referred either to the puri-
fying of the fiesh — or the pointing out of the Lamh of God
slain from the foundation of the world, and who taketh away
the sin of the world.

And is there any outward thing, any sacrifice^ offering,
iDoshingi sprinkling, rite^ duty, ceremony, religious perform-
once, fasting, abstinence, aMrition, contrition, alms, or pilgrim^
ages, that can do more? In a certain way, they may sanctify
to the purifying of the flesh, but nothing more : • nothing can
pardon but the mercy which flows freely through ihe Blood
of the cross : — ^nothing can purify but the mighty Spirit of
God, which comes through the passion, death, and resurrec-
tion of Jesus Christ Other refuge for the miserable— other
name as the object of faith — other sacrifice as an atonement
for sin — H)ther help or saviour, is not found in the heavens
above, in the earth beneath, nor in the waters under the earth.
Through this, and this alone, God can be just, and yet the
Just^er of him that believeth in Jesus.

The sum of the whole is, 1. That the blood of bulls and
goats could not take away sin.

. 2. That it required the incarnation of Christ, and His sacri-
ficial offering, to take away the guilt of sin, and reconcile us
to God.

3. That what was procured by His offering, viz. pardon, ho-
liness, and, in a word, complete salvation, must be applied not
to the body, but to the heart and conscience.

4. That this applicatimi can be made by the Eternal Spirit

A DISCOURSE ON HEB. IX. 1^, 14. 241

oaly ; there being no substitute-— none can come to the Father
but through the Son^ by the Eternal Spirit.

5. That the pure in heart only, can see Ood ; and as the
Uood of Jesus cleanseth firom all unrighteousness, so the Spirit
alone can apply the cleansing efficacy of this blood.

6. We see from the text, that God the Father — Christ
the Saviour — and the Eternal Spirit the Sanctifier, act
together in this work of salvation : and so important and so
difficult is it, that it requires the Holy, blessed, undividedf and
glorious Trinity to effect it ; for thus the Apostle — " How
much more shall the blood of CHRIST, who through the
Eternal SPIRIT offered Himself without spot to GOD, purge
your consciences from dead works to serve the living God ?"

But shall we do as too many do, admire the goodness of
God in providing a Saviour for them, and yet continue un^
saved ? They trust in what Christ has done for them, but
seem comparatively unconcerned about what Christ is to c2o
in them. This is the common bane of multitudes who hesi-
tate not to rank themselves among religious pepple< No
minister can be too earnest in warning his flock against this
common error; which is very nearly allied to another error^
not improperly called a deathrbed purgatory — they vainly
hope to receive in death what they neither looked for, nor ex"
pected in life, viz. a sanctified natur&^—s, heart purified from
all unrighteousness. Even their state of grace is problemati-
cal : — though they have often prayed to be pardoned, yet they
have not looked for pardon — probably never felt the pangs
of a guilty conscience, nor the plague of their awn hearts.
Though they have, no doubt, repeatedly felt sm^irt twingings
in their conscience, they have endeavoured to quiet ihem witli
a few such aspirations as these — " Lord, have mercy upon
me. Lord, forgive me, and lay not this sin to my charge^
for Christ's sake !" Thus, of Ae vxyrk of repentance they
know little — they have not suffered their pangs of conscience
to form themselves into true repentance — a deep conviction of
their lost and ruined state, both by nature and practice — con-
viction of sin, and contrition for sin have only had a super-
ficial influence upon their hearts. Their repentance is not a
deep and radical work ;— they have not suffered themselves
to be led into the various chambers of the house of Imagery,
to detect the hidden abominations that have every where been

VOL. II. 31 X

MS DESIGN AND USE OF JEWISH SACRIFICES :

set up against the honour of God, and the safety of their own
souls : when they have felt a little smarting from a wound of
sin, they have got it slightly heuled ; and their repentance is
that, of which they may repent — ^it was partial and inefficient ;
and its end proves this. They have not through the excess
of sorrow for sin, fled to lay hold on the hope set before
them ; and refused to be comforted, till they felt that word
powerfuDy spoken into their hearts, ** Son !--daughter ! — be
of good cheer, thy sins are forgiven thee." No man should
consider his repentance as having answered a saving end to
his soul, till he feels that God for Chrisfs sake has forgiven
him his sins ; and the Spirit of God testifies with his spirit
that he is a child of God. Those who, by their preaching,
cause the people to rest short of this, and to be satisfied with
such a problematic repentance and conversion, are healing the
hurt of the people slightly ; and cr3ring peace ! peace ! where
Qod has not spoken peace. All the advantage that such peo-
ple have under such preaching, is, at best, no better to ^em
than the Hood of huUs and of goats, and the sprinkling of
the ashes of a heifer. They have not had the tpork of re-
pentance, nor the work of faith, nor the patience of hope, and
consequently are not able to perform to God or man, the 1&-
hour of love* Their consciences are not purged from dead
works ; and therefore they cannot, by a loving obedience,
serve the living God.

Reader, learn that true repentance is a work — and not the
work of an hour : — ^it is not a passing regret, but a deep and
alarming conviction, that thou art a fallen spirit — ^hast broken
God's laws — art under His curse — and in danger of hell fire.
Think also that the grave may be ready for thee ; that here,
thou hast no continuing city — that now is the accepted time —
and now the day of salvation. Now, God waits to be gracious
to thee, to grant thee repentance unto life, to blot out thy
sins, and give thee an assurance of His love : and in that day
thou wilt praise Him ; for though He was angry with thee,
His anger is turned away, for lo. He comforteth thee.
Hehceforth thou mayest draw with joy, water out of the
wells of salvation. And if thou follow on to know the Lord,
thou wilt soon find in addition to the pardon thou hast re-
ceived, that the blood of Jesus Christ cleanseth thee fi'om all
sin. Thus, thou wilt magnify God, for the work that Christ

»

▲ DI8COUR8B ON HEB. IX. 13, 14. 343

has wrought in theCf as weU as for that which He has wrought
for thee.

And now remember for what end God has purged thy con-
science from dead v)or1is- — works which procured not the life^
but the death of the souL It is, that thou mayest serve the
living God. The phrase nxpec ipyecy dead workSf is only
used here, and in ch. vi. 1 : it refers to those dead things by
which legal defilement was contracted ; and in both the above
places, it seems to be intended by the Apostle, to point out
such works as deserve death-^^ihe works of those who are
dead in tre^asses^ and dead in sins : and dead by sentence of
the laWf because they had by these works broken the law.—
The conscience being purged from dead works^ signifies the
forgiveness of all those sin^s^ the sentence of death reversed^
and the spirit of life imparted, so that they might, having this
life from the deadj and this inward spirit of lifcy serve the 2zr-
ing God : — the living God requires a living service, per-
formed according to the light of God and according to that
measure of His love shed abroad in their hearts by Uie Holy
GhosL The experience of such, is beautifully sung by the
poet, —

New light new love^ new love new Ufe hath bred;

A life ^t Uvea by love^ and loves by Ughti

A love to Him, to whom all loves are wed;

A light to which, the aunne is dark as night:

By ^8 light, hearPM love, souPm only Ufe He is :

Lifet 8(nU^ love^ hearty light, eye, and all, are His :

He eye, light, heart, love, toul; He all my joy and blisael

Pletcher^o PurpU Jbland ; Canto I. atansa 7.

Heathens offered sacrifices, made vows, did services, and
expected rewards from deadgods, idols of stone, wood, metal,
day, ^cc ; gods who had ears, but could not hear, eyes but
could not see, tongues, but could not speak ; wholly inani-
mate, and at best, only representations of dead men, or of non^
entities, or of devils. Stones, trees, fountains, rivers, woods,
mountains, the sun, moon, planets, and stars, were objects of
worship among the nations of the earth; and into this absurd
worship of dead things, the Jews frequently relapsed, and
followed the abominations of the heaUiens. The Apostle
here shews what the true worship is :— its object is the true
and living God: — Its grand rite is the true Sacrifice, the pas-

M4 D18I0N AND 08B Of JEWISH SA0RIFICX8 :

•ion and death of the Lord Jesus. It is performed by the in
fluence of the Eternal Spirit ; and its end is the purgation of
the conscience from the stains contracted by the dead works aboye
mentioned ; and the purification of the heart, that the living
God might have a living service ; and that those who thus
served Him might have spiritual life in the work ; and this is
agreeable to the exhortation of the Apostle to the Romans^ ch.
xiL 1. / beseech you brethren^ by the mercies of God, that
ye present your bodies a living sacrifice^ holy, acceptable unto
God, which is your reasonable service. Such a service is as
rational as it is divine. The living only, can shew forth
the praise of^ and render service to the Hving God. And the
true worshipper lives by his religious service ; for, by these
things do men live; and in all these, is the life of the spirit; and
this is agreeable to the gracious declaration of God Himself. —
Your hearts shall live who seek the Lord, Psal. box. 3^
Amos T. 4. 1 LIVE, says the apostle, yet not /, but Christ
liveth in me ; and the life that I now live, / live by the faith
of the Son of God, who loved me, and gave Himself for me,
GaL iL 20. — The true believer Hves to His God ; and genuine
Ouristianity is, the life of God in the soul of man : and
because Christ died for man and rose again, therefore, they
which live, should not live unto themselves, but unto Him^ who
died for them and rose again, 2 Cor. v. 15. And the true
Christians can say. Whether we live, we live unto the Lord ;
and whether we die, we die unto the Lord : whether we live
therefore or die, we are the Lord^s, Rom. xiv. 8. Nothing can
be more high, nothing more noble, nothing more glorious,
than this calling : well may those who have got into it,
^ heartily thank their heavenly Father, that He hath called
them into this state of salvation through Jesus Christ their
Saviour i and pray to Grod to give them grace that they may
continue in the same unto their life's end.

From all this, we learn* that a genuine Christian has a
right creed, and a right conduct. That he hears, that he
may learn : that he learns, that he may believe : that he he-
Ueves, in order to be saved : that he receives salvation, in
order that he may shew forth the virtues of Him, who has
called him from darkness into His marvellous light : and that
he walks in*the Ughtf bringing forth the fruits of righteous*

^

A DIfCOVRSE ON HEB. IX. 13» 14, 245

nesa unto the glory and praise of God, that he may be pre-
pared for the kingdom of glory ; and having overcome all ene-
mies, and all difficulties, through the blood of the Lamb, he
may sit down with Christ on His throne, as He, having over-
come, is sat down with the Father on the Father's throne.
May this be the happy lot of every Reader, for Christ's sake!
Amen, so be it, Lord Jesus t

x2

SERMON XXVIL

THE PRAYER OFAGUR.

PROVERBS, Chap. xix. 1—9.

1 — 6. The words of Agur, the son of Jakeh, &c

7. Two thinga have I required (^thee: deny me them not before I die:

8. Remoiva far from me vani^ and lies ; give me neither poverty nor lichss; &ed ma

with food convenient for me:

9. Leat I be foil,' and deny thee, and say, who is the hard I or lest I be poor, and

steal, and take the name of my Giod in vain.

I SHALL first consider the short history which Agnr gives
of himself: secondly^ his discourse concerning God and His
word : and thirdly, examine his prayer, and the import of
the different parts.

I. The history which Agur gives of himself.

This occurs in the firstj second, and third verses.

Ver. 1. " The words of Agur the son of Jakeh, the pro-
phecy the man spake unto Ithiel, even unto Ithiel and Ucal."

The first sentence, The words of Agur the son ofJakeh,
has heen supposed to he the title given to the succeeding words :
so in my old MS. English Bible — CC^ie toovtie« of t|)e fletietet, mm
bomstetfiige,— and then the chapter begins, CCjIie bCsCon tJifsA a man
s|Mdre,dkc

Ckwerdale makes this clause a regular heading to the chap
ter, The wordes of Agur the sonne of Jake, in his Hble, fol
printed 1535: likewise in the Bible of Thomas Matthevs

A DISCOURSE ON PROY. XXX. 1 9. 247

printed 1537 — 711c wordes ofAgur the sonne ofJakelh. And
nearly the same in Edmund Beckys Bible, dedicated to Edward
VI. and printed in 1549, — The words of Agvr the sunne of
Jakeh : and so in the Syriack Version. But they make a part
of the first verse in Richard Cardmarden^s Bible, printed at
Rouen, in 1566 ; and so in King lames'* s BiUe^ 1611 ; in the
Geneva Bible by Barker, 4to. 1613 ; and in all others since
that time.

But the words Agur, Jakeh^ Ithiel, and Ucal, have been
considered by some, as proper names ; by others, who have
translated literally, as expressing qualities, or descriptive
charaeters. With some, Agur is Solomon : and in course,
Jakeh David : and Ithiel and Ucal, epithets of Christ ^
Others think that Agur may here be considered a Rabbin or
public teacher ; and Ithiel and Ucal, two of his disciples.

In some of the ancient Versions, the words are omitted ;
in others, Uiey are retained, partly as proper names, and partly
as epithets. The Vulgate only, has translated all literally,
Verba congregantis filii Vomentis : viris quam locutus est vir
cum quo est Deus, et qui Deo secum morante confortaius, ait, —
«* The words of the collector, the son of the Vomiter : the
vision which the man spake with whom is God, and who is
comforted by God dwelling with him, saith." — ^Now this is a
meaning of the Hebrew : but a very little reflection might have
given St. Jerom, the translator, to discern, that such a trans-
lation could never have been intended ; because he is obliged
to have recourse to allegory and metaphor, in order to explain
it The collector, (Agur,) with him, is the preacher of the
gospel, (the Ecclesiastes, he who calls the people togtiher,)
for the Church is termed, the assembly or congregation,
Ecclesia : aod as the father of this collector, or Christian min-
ister, is called the vomiter, (Jakeh,) it may refer to David, who
in Psal. xli. 1, (made concerning his son Solomon,) begins
with, my heart is inditing {i. e, belching up) a good matter, ^c.
The Christian minister dwells by communion, with God,
(Ithiel,) and God dwells by inspiration with him, giving him
strength, ( Ucal,) without which, no man can understand the
spiritual meaning of God^s words, but will interpret them litC"
rally, or according to the flesh, &c. Now all this has a shew
of piety, but in the mean time where is the true interpretation
id the words of God? — Could He ever have given a revelation

5M8 tHE PRATER OF AQVUi

that was to be thus iaterpreted? Where the imagination, al^
price, prejudice, and even the ignorance and nonsense of man,
may have equal right to propose spiritual meanings. The
toorld has be^n long enough amused, and the Church of Grod
disgraced, by such interpretations ; and religion itself has All-
ien with many into contempt, on this very account ;-^no
wonder that on the erection of a certain academical buildings
where all the arts, sciences, ancient languages, and even
trades, were to have their respective professors^ Christiamty
was proscribed, *' because," said the superficial dbectors,
" we will have no professor of Christianity, till we know
what Christianity is 1" — and yet Christianity taken from the
Scriptures themselves^ is as easily ascertained as the science
of geometry is, out of the elements of Euclid. This was
thought a fine saying, was applauded, and the negative on
such a professorship^ carried by acclamation* Poor souls !
how contemptible must they have appeared to even a boy in
ihe first forms, who had read his Biblcy with suppose no
more attention than they were accustomed to peruse the cone-
tents of a play-bill ! For the present, peace be with such dis^
passionate and ahle judges ! we may meet them again, when
they venture next into day light !

To return, were we to translate every 'Word here, &e
whole might be thus rendered, keeping dose enough to the
letter,

" The words of the epistle of the obedient son :'' or " lite
vxyrds of the collector, the son of Jakeh : the parable which
(-vun ha^geber,) the mighty man, (or hero,) spake unto him
who i3 God with me : to him who is God with me, even the
strong God :" — or, as my old MS. reads, which follows the
Vulgate, CCf^e bCsCon t|^ a man spafte, tottji ^tj^ts 6roti, artK tjiat
€roti toCtli \flra toonsnfl, comfiicteti :** or as Cover daJe, who is more
paraphrastic. The prophecie of a true faithful man, whym
God hath helped, whom God hath comforted and nourished.

From this introduction, from the ncmes here used, and
from the style of this chapter, compared with the other parts
of the book, it appears evident, that Solomon was not the an
thor of this prophecy ; and that it was designed to be distiii
guished from his work, by this very preface, by which die
difference is clearly marked : nor can the words, in which
the author professes his ignorance and want cf instruction

A Discotriisii oK irtiov. tx3c. 1 — 6. Sltf

itt diyine mysteries, (verses second, third, eighth, and ninth,)
be at all applied to Solomon : they suit no part of Solomon'^
Ufe^ nor of his circumstances ; at least preidonsly to his most
idiameless apostacy, from which, we have no evidence that
he was ever restored.

We must therefore consider the words of Agur^ son of
Jakehi as an appendix or supplement to the preceding collee^
tion, similar to Uiat which it is said the men of Hezehiaky king
cf Judahf had made* As to the names, Agur^ Jakeh, Ithieli
and Ucaly I take them to be those of persons who did really
eansty who are no where else distinctly mentioned in the Scrips
tures, and of whom we know nothing but what is mentioned
here. I incline to the opinion, that Agur was some pttblic
teacher; that Ithiel and Ucal were his scholars; and thot
what he delivers to them here, was through the spirit of
prophecy ; and was what the prophets generally term two
massa, an oracle, something sent immediately from God for
the instruction of mam

This, Agur seems strongly to intimate himself^ spekMrig
in relation to what he delivers here : surely lam more brutish
than any man, a/nd have not the understanding of a man, ver.2.
We have made this concession of Agur unnecessarily strong,
unHD ^aw iip2 o ki badr anoki m^-ishj " For I am a boor, a rus-
tic uneducated, when compared with great men, or scholars ;'*
'h DTK ru>a hSi vHo hinath adam li, " nor is there to me the un-
derstanding of Adam." I have neither intuitive nor acquired
knowledge. These words can be in no sense ti^ie of Sokv
mon ; for while he was the wisest of m^n, he could not have
said, as we translate, he was m^ore brutish than any man, and
had not the understanding of a man ; — rather may Agur be
supposed to speak here in direct reference to Solomon the
wisey and Adam the perfect

It is vain for those who understand by Agur, Sqlomonf
that HE was rruyre brutish and senseless than any mwn, indi^
pendently of the divine teaching ! Had he said so, even by
the slightest inuendo, it might be legitimate; but he does not'i
nor is it by fair implication, to be understood. If he could
have been prbved to have written this chapter, after his apoE^
tacy from God, then indeed he nnght say, he had been more
brutish than any man, and was destitute of the understanding
of a man ; but this is neither proved nor pretended. Agur

VOL. II. 32

250 THB PRAVER OF AGVR:

ndgiit hare used these words, according to the sense I have
given them, for aught we know ; for it is very probable that
he was a rustic^ without any regular education^ as was the
case with the prophet Amos, who tells us that he was not the
son of a prophety not brought up in any of their schools, but
was one of the herdsmen of Tekoa, and a gatherer of syca-
more fruity ch. i. 7 — 14 ; but the Lord took him as he was
following the flockj ver. 15 : thus Agur intimates, that all he
knew now, was by the inspiration of the Almighty^ inde-
pendently of which he was an uneducated rustic. Hence, in
ver. 3, he says, I neither learned wisdom^ nor have the know^
ledge of the Holy* The prophets and wise men, we know,
had public schools^ and their disciples were called sons of the
prophets; — ^but he had never been brought up in theses
nor was he acquainted with any eminent m^n — those who
are probably meant here by Q>snp kedoshim^ saints, holy
persons.

The Septuagint translates this verse differently — ©f»«

itiiitLxt Atff Vd^itiVj xat yvtiTtf uytttf tyitntx — God hath taught

me wisdom^ and the science of the holy ones I have known.
This may refer to the Patriarchs, Prophets, or holy men, who
flourished beforeihe days of Solomon; and these the Septuagint
might have had in view. My old MS. Bible translates thus :
X lesmelr not laMHom, antr S ttneto ^ ttttnnsnfle of S^ints.^
Kunnynge, signifies science or knowledge* Coverdale paror
phraseSi rather than translates, this and the preceding verses
conjointly — For though I am the least of aU, and have no
mun^s understandynge, {for I never lerned wissdom,) yet
have I understondinges, and am wel enfourmed in godly
things* This amounts to what has already been said : and
to what St Paul says of himself and his own acquirements, in
order that he might magnify the grace of his Lord : " Christ
sent me to preach the gospel, not with wisdom of words, lest
the cross of Christ should be made of none effect'* 1 Cor.
i. 17. " I came to you— not with excellency of speech, or of
wisdom.^^ " We have received, not the spirit of the world,
but the spirit which is of God, tfiat we might know the things
that are freely given to us of God: wMch things also we
speak, not in the words which rtian^s wisdom teacheth, but
which the Holy Ghost teacheth:' 1 Cor. ii. 1, 12, 13. " For
^ough I be rude in speech, yet not in knowledge:^ 2 Cor-

A DISGOVRSS ON PROV. XXX. 1 — 9, 25}

3d. 6L As if he had said, ** though, with you, I pass for a
rustic^ iSittriK, unlettered man^ not adorning my preaching
with fine rhetorical touches, yet I speak the wisdom which
the Holy Spirit of God teaches." — ^This is in fact, what Agur
says of himself — " Though I have nothing" from man^ I have
much from God.^^

And having disclaimed all human teaching and earthly ad-
vantages, he comes, Secondly, to discourse in the highest man-
ner concerning the Divine Nature, God's government of the
world, and the revelation He has given to man.

And first he calls upon his hearers to shew any man who
had hy human learning, study or science, found out the knovh
ledge of God, His ways, or His works :—

1. Who hath ascended up into heaven, or descended ? — ^As
if he had said, *^ I have not the knowledge of the Holy ones
— ^for how could I acquire it ? — ^who is he who could attain to
that ? Have any of you ascended to heaven, to learn that
science? And who among you, has descended, in order to
publish it ? Is the science of salvation one of those things
which can be apprehended by stttdy ? Is it not a free gift of
the mercy of God ?" — ^Moses, after having shewn to the peo-
ple the will of God, said : TTiis commandment which I com-
TJiand thee this day, is not hidden from thee; neither is it far
off. It is not in heaven, that thou shouldest say, who shall go
up for us to heaven, in order to bring it to us, thai we may
hear and do itl Deut xxx. 11, 12. Who hath gathered the
wind in his fists ? — ^It is as difficult for a mortal man to ac-
quire this divine science by his own reason and strength, as
to collect all the winds of heaven in his fi^ts — and who can
command the spirit of prophecy, that he may prophecy when
he pleases ?-»-What I am about to speak, comes from Him,
who is perfect wisdom and unlimited power — He alone, hath
bound the waters in a garment, — He alone haih established
aU the ends of the earth— What is his name ? — What is His
son*s najne ? Canst thou tell ? Shew me the nature of this
Supreme Being ! Point out His eternity ! His omniscience,
omnipotence, omnipresence. His mode of sustaining and
governing all things !— Comprehend and describe Him if thou
canst ! He will teach as He pleases — ^He will teach by whom
He pleases. Out of the mouths of babes and sucklings He
hath ordained strength. These are mysteries which ye can^

85S THB PRAYER Of AOUR :

not unfoldr^DepAa whkh jt cannot fathom — Heights, to
which ye cannot ascend, — ^Be content to know Hitn as your
htstmctoT — to feel Him as your Saviour^^U} adore Him as
your GroD and your Preserver,

The words, Whai is his son^s name^ some copies of the
Septtiagint translate « rt cufiet Tct% rtKfti^ Or what is the
name of his sons f-^Bnt in the commencement of this chapter,
this ancient Version is all confusion. Many are of opinion
that Agur refers here, to the first and second persons of the
ever»blessed Trinity. It may be so : — ^but who would rest
Ae proof of that most glorious doctrine upon such a Text ? —
to say nothing of the obscure author^ of whom we know noth-
ing, but what he says here of himself. Though this doctrine
be true — sublimely true; yet it (like many other sublime
doctrines) has suffered much in contr&Dcrsy^ by having impro^
per, or dubious texts, urged in its favour. Every lover of God
and truth should be choice in his selections, when he comes
before the public in behalf of the more mysterious doctrines
of the Bible, Nothing should be alleged in reference to the
point, that is not clear — nothing that does not pointedly apply.
The man who is obliged to spend a world of critical labour to
establish the sense in which a text is to be understood^ which
he intends to allege in favour of a doctrine which he designs
to support, may rest assured that he goes Hie wrong way to
work. Those who injudiciously, or incautiously amass every
text of Scripture, which they think bears upon the subject they
defend, often give their adversaries great advantage against
them. We may every day see many a sacred and important
doctrine suffer, through the bad judgment of its friends. The
Godhead of Christ-^salvation by faith — the great atoning
Sacrifice, — and other essential doctrines of this class, have
suffered much, and are stiU suffering in this way. When the
truth is assailed by all kinds of weapons, handled by insidious
cunning, and powerful foes, its injudicious defenders may be
ranked among its enemies. To such, I hope without offence,
I may say, ** Keep your cabins ! You do assist the storm."

2. Agur having stated that he made no pretensions to any
extraordinary knowledge, and shewn that he had not even the
advantages of education, and that God could be known only
by a revelation from Himself; proceeds to draw the attention
of his pupils to one of the essential properties of that revela

A DISCOURSE ON PROY. XXX. 1 — ^9. 253

tion, — the necessity and advantage of faith in God, and the
danger of corrupting His words by pretending a divine au-
thority to make additions to them ; and in stating these things
he shews, what care and caution he had used in his intercourse
with God, to report only what he had learned from Him ; and
that therefore the prophecy which he was about to deliver,
might be confidently received as a communication from the
Most High.

Every word of God is pure. The original is very empha-
tic, and should be carefully noticed, nbns rvhn mw Va " kol
imroth Ehak tseruphaJC^ — every oracle of God is purified ;
a metaphor taken from metals, — every thing that God has
pronounced, every law He has enacted, every inspiration
which the prophets have received, is pure truths without mix-
ture of falsity or error, — there is no dross in it. — It is like
pure gold, in which no trial by fire can detect any alloy, or
base mixture ; whatever trials the truth of God has been ex-
posed to, it always, like gold, bears the fire, losing neither
weight, nor value, nor splendour, by its action. This meaning
of the original is expressed with sententious brevity in my old
MS. Bible, JSt^z ntxmon of gooti In fkzth — that is, tried, a^ by fire :
men and devils, — friends and foes,— various circumstances, the
changes and chances of life, — and even the providence of
God, have contributed to try the truth, fidelity, purity, and
unfailing nature of the oracles of God. — ^They are all yea, all
amen : every word seems to say. He is faithful who has pro*
mised, and will also do it. And as that word represents God
as the Saviour and protector of men, Agur adds on this head,
what he appears to have had immediately by divine inspira-
tion. He is a shield unto them that put their trust in Him :
which words are very emphatic in themselves; and peculiarly
80 in some Versions and many ancient MSS. which read thus :
instead of ai^onh lechosim, to diem that trust, they read. He is
ike defence (o o>ovrh VaV lecol le-chosim bo,) to all, or, to
every one of those who trust in Him. His faithful followers
may have many adversaries, but they have no cause for fear :
for as a shield protects the body from shots and thrusts — ^from
the sword and the poisoned arrow, — so God protects them
from all the fiery darts of the widted one. — ^His truth is their
shield and buckler. — But asitisthesAieZd of faith that quenches
all the fiery darts, — so the defence is promised to them that

y

854 THE PRATER OF AGUR •

trast in him, — ^to them who take God at His word, knowing
that He can neither /atZ nor deceive.

Man, though considered the lord of the earth, is the object
of more persecution than any other creature. 'Ever since his
fiill, that carnal mind which b enmity against God, excites him
to acts of hostility against his fellows : hence the wars and
fightings which have swept so many millions from the face
of the earth. But they who live a godly life, according to
the Christian system, must suffer persecution ; against these
the natural enmity takes a more studied and determined aim,
— hence have proceeded all the persecutions which have been
raised up against the Christian Church, and by which so many
have perished, both in ancient, and even in comparatively
modem times. Add to all these, that " conteTttion^^^ of which
the Apostle speaks, Eph. vi. 12, " Against angels, principali-
ties, and powers, the rulers of the darkness of this world, and
spiritual wickedness in high places." And we are warned
against the ince^sarU attacks of "owr adversary, the devil, who
goes about as a roaring lion, seeking whom he may devour."
These make fearful odds against hioi. Now, all these things
considered, what need is there of the Divine protection ! It
is God alone that can shield us from such dangers. The
power of man is a sorry defence against diabolic might: and
his skill and art are straw and stubble against satanic cunnings
and the wiles of the devil. In no time, place, nor circum-
stance, is man secure : and because these enemies are spiri-
tual, malevolent, and unseen, therefore are they the more
dangerous. Yet here is a promise of sure defence ; — ^but the
promise is to them thai trust in Him-^to all believers. Those
who do not confide in Him, are not entitled to protection. Is
it not strange when man's circumstances and danger are con-
sidered, that faith should be so little in action, that it is not
one of the most popular, so to speak, of all the Christian
graces ! and is it not one of the wiles of the devil, that per-
suades him that the exercise of this grace is the most difficult
of all, and, in short, almost impossible without a miraculous
power ; hence the saying, " We can no more believe, than
we can make a world." It is readily granted, that without
God we can do nothing ; but as He gives us power to discern,
to repent, to hope, to love, and to obey, so does He give us
power to believe — and to us, the use or exercise of the pow«r

A DISCOURSE ON PROV. XXX* 1 — 9. 266

belongs. He does not discern, repent, hope, love, or obey,
for us, no more than He believes for us : — ^by using the grace
He gives, we discern, repent, hope, believe, love, and obey.
Without the grace we can do nothing ; without the careful
use of the grace, the grace profits us nothing. To every pre-
scribed duty, God furnishes the requisite grace. The help is
ever at hand, but we are not workers together with Him —
hence, we are, in general^ receiving the grace of God in vain :
— and to excuse our negligence, indolence, and infidelity, we
cry out, " We can do nothing !" " We have no strength !"
*« We can no more believe than we can make a world !'* Our
adversary knows well how to take advantage of such sayings ;
and, indeed, they are issues of his own temptations ; there-
fore, it is his business to persuade us that these are all incon-
trovertible truths ! How strange, how disgraceful is it, that
the words of the devil, and the wicked words of a lying
world, and the antinomian maxims of fallen Churches or
fallen Christians, should be implicitly believed, while the
words of the living God are not credited ! He commands us
to believe, reproaches us for our unbelief — tells us that if we
believe not, we shall not be established — asserts that he who
believes not, has made God a liar — proclaims salvation by
faith, — and finishes the confutation of our infidel speeches,
with. He that believeth not, shaU be damned* Now, all this
supposes, that He gives us the strength, and that we do not
use it. Whose word so credible as the word of God ! and
whose word has less credence ! Many are volunteers in
faith, where there is no promise — for they can believe that
we cannot be saved from all sin in this life — that we shall be
saved in the article of death, and that there is a purgatorial
middle state, where we may be cleansed by penal fire, from
vices that the blood of Jesus either could not, or did not
purge ; and that the Almighty Spirit of judgement and burn-
ing, did not, or could not consume : — and where there are
exceeding great and precious promises, which in God are yea,
and in Christ amen, they can scarcely credit any thing !
How abominable is this conduct ! How insulting to God !
How destructive to the soul ! No wonder that many of our
old and best writers have declaimed so much against this,
calling unbelief the damning sin^ by way of eminence ; and
^t which binds ail other sins upon the souL Men may

256 THE PRAlTER OF AOVR t

treat the word of God as they list, but these truths of Grod
shall endure for ever — He thai believeth shall be soloed, and he
thai believeth not^ shall be damned : and, He is a shield unto
aU them that put their trust in Him.

To prevent men from making creeds, and confessions of
faith for themselves, ecclesiastical customs, &.c. of materials
which God has not furnished, the Prophet gives this caution :
Add not thou unto his words, lest he reprove thee, and thou be
found a liar, ver. 6. The wise man may have his metaphor
of f^old tried in the furnace, still in view, as if he had said,
•* You can no more add to the value of these words of the
Most High by any human additions, than you can add to the
value of gold by mixing other metals with it" He aMs to
God's words, who brings in spurious gospels, which abounded
in the early ages of Christianity ; — and they who bring in
traditions — i. e, things and doctrines which have been de-
livered down from luind to hand, from unknown or dubious
authority, claiming not only the right to give particular illus-
trations of Scripture, or Scriptural doctrines, so as either to
bring in peculiar customSf or supersede positive Scripture tes«
timony relative to the customs, doctrines, and practice of
the Primitive Church; such as purgatory, sacrifices and
prayers for the dead, invocation of saints and angels, tran-
sul^tantiation, omission of the cup in the Lord's Supper,
priestly absolution, auricular confession, monastic institutions
and orders, papal vicarage as proceeding from Christ, and
image worship, with the long bead-roll of legends which pol-
lute the words of God, as they encumber and disgrace the
churches professing Christianity, wliich hold diem.

Whatever is not plainly enjoined, whedier in doctrine or
practice, in the Sacred Writings, as essential to, or forming a
part of genuine Christianity, is an addition to the words of
Ood / and to be held in universal abhorrence ; — for none of
these can be produced hy plain testimony, or rational deduo^
Hon, from the Hebrew of the Old, or the Greek of the New
Testament : therefore, no opinions of Fathers or Doctors, no
decisions of Popes or Councils, should be received in refe-
rence to the doctrines which a Christian Church should hold,
or the discipline which a Christian Church should administer.
All such things are additions to the words of God ; which, as
a refuge of lies, God will sweep away (torn the face of the

A Discoirssic ON PRor. xxx^ 1 — 9* S&lf

eardi, as He has already from several of the kingdoms an4
states of Christendom^ The wise man gives this caution to
such Churches and people ; — lest, says he, He reprove thee,
and thou be found a /tan;-— the allusion to the purificaiion of
metals is still carried on-^lest he try thy words by fire, as
His words, hav^ been tried; and it appears that, far from
a,biding the test, the fire shews yours to be reprobate silver ,*
and so thou be found a falsifier of God's word, and a liar.
How amply has diis been fiiMUed in the case of the Romish
Church — it has added all the gross stuff in the Apocrypha,
besides innumerable legends and traditions, to the words of
God. They have been tried by the refiner* s fire ; and this
Church has been reproved, and found to be a liar, in attempt*
ing to affiliate on the Most Holy God, spurious writings, alien
from the dignity of His word, and discreditable to His nature*
A caution similar to this of Agur, maybe found in the Book
of the Apocalypse, ch* xxii. 18, 19« " I testify unto every
man who heareth the words of the prophecy of this book, if
any. man shall add unto these things^ God shall add unto him
the plagues that are written in this book. And if any man
shail take away from ttie words of the book of this prophecy,
God shall take away his part out of the book of life, and out
of ^ the Holy City, and from the things which are written in
this Book." These are %w|ul words: — if any man, or num*
ber of men, shall make any addition to the canon qf Scripture,
or give, as the mind of GoU, any other meaning to any por^*
tion of , His Book than that which He designs, on him God
will inflict the curses threatened in His word : and if he or
they take away, cut pflf books, chapters, verses, or words, from
that book — endeavour to lessen their meaning, curtail their
sense, or explain away the spirit or design of His laws, gos-
pels, commandments, or precepts-— he shall forfeit all his
rights, titles, and privileg^es ; in a word, his hopes, and his
final salvation, because he has dared to take away from the
integrity of the revelation of God. Reader, take heed that
thou do not any thing Which this word forbids, nor leave un»
done any thing that it commands ; for this is adding and di'
minishing, according to the use and meaning of such words
in Scripture.

m. Having considered what thi& Prophet says concerning
VOL- u. 33 ¥ 2

266 THK PRATBR OF AfTUR:

God and ffis word, I come now to consider, in the Aird
place, his prayer to God, and the use we should make of it

** Two things" says he, addressing his Maker, «• have I
required of thee, deny me them not before I die." It is not
lunr, that Agur for the first time begins to pray. The peti-
tions included in this prayer, he had desired of God ; he no
doubt had often prayed for the same things : they had been
objects of his desire ; and as being necessary to his well-being,
he had humbly required them from his gracious Creator.
"Whatever we need, we may ask of God ; and whatever He
has promised, we may ask confidently ; for God binds Him-
self graciously to fulfil all His promises to His followers.
Deny me them not before I die. To his petitions, he wishes
an answer now, that he may spend the rest of his life in the
state he describes; for we are not to suppose that such a
prayer as this could be ofier^d up by any person who felt
himself on the verge of the grave : it would rather appear
that he was now entering upon public life, with a deep sense
of his accountableness, and the dangers to which he was likely
to be exposed in transacting the business of that station which
the Divine Providence might assign him. The conduct of
this man may afibrd lessons of prudence, piety, and caution,
to all who are entering on the concerns of life, who wish to
pass through them creditably, and 'v^ho are properly sensible
that this would be impossible without the blessing and direc-
tion of that God who is tiie Author and Dispenser of every
good and perfect gift.

The text says, Agur asked two things from God ; but there
appear to be three mentioned — 1. Remove far from me vani-
ty and lies. 2. Give me neither poverty nor riches. 3. Feed
me witii food convenient for me. But as the first seems to
refer wholly to religious matters, and tiie two latter to the
concerns of this life^ and these constitute the essence of his
prayer, the first article does not seem to be necessarily in-
cluded in the prayer.

From the import of the original word leiv shave and an^
cazaby which we translate vamity and lies, I am satisfied that
Agur prays against idolatry^ false religion^ hnd false worship
of every kind ; and is here to be understood as expressing
his fisdth, the purity of his motives, and his sole dependence
on the true God^ to whom he is about to address himself for

A DisoavRS£ An prov. xxx. 1 — 9. 259

lliose things necessary for his eomfort and safety in life. The
"word «w 5Aa2?e, is used for an idol or false god, Jerem. xviii,
15, «* My people have forsaken me, and burnt incense to
VANlTY," KwS le-shavc, to an idol. Psal. xxxi. 6, «' I hate»
them that regard lying vanities," mw ^'ran hdbeley shavSf
vain idols; see also Hos. xii. 11, " Is there iniquity in Gi-
lead ? surely they are vanity, they sacrifice bullocks in Gilgal;
yea, their altars are as heaps in the furrows of the field."
The prophet here states, that Gilead and Gilgal were equally
iniquitous, and equally idolatroiis — their idolatry was univer-
sal, and their altars, the proof of it, were to be met with
every where. The prophet JonaJi, ch, ii. 8, uses the word in
the same sense—" They that observe lying vanities, forsake
their own mercy." That is, they, that trust in idols, follqw
vain predictions^ and permit themselves to be influenced by
foolish fears, so as to induce them to leave the path of ob-
vious duty — forsake their own mercy, in leaving that God
who is the Fountain of mercy >-*but, says the prophet, I wiU
sacrifice to TriEB.

The word ao cazdb, which signifies a thing that fails or
deceives, may well apply to the vain pretensions, false pro^
mises. Slid deceptive religious rites of idolatry; so Jerem.
XV' 18, " Wilt thou be unto me as a liar," aran id3 ke-mo acazoh^
—like the false, failing promises of the false gods : — " and
as waters that fail," wdkj «S Id ne^emenu, tfiat are not faithful
— not like the true God, whose promises never fail. Ac-
cording to this view of the subject, Agur prays, 1. That he
may be preserved from idolatry. 2. That he may put no
confidence in any words, but those pure words of God, that
never fail them, who put their trust in Him. In a general
way, the words of the text may refer, 1. «w shave, to ill false
.ihows, all false appearances of happiness, every vain expec-
taiion ;«— let me never set my heart on any thing that is not
solid, true, durable, and eternal. 2. lAes, ara ^nan dibrey car
zab, all words of deception, empty pretensions, false promises,
uncertain dependencies, and words that fail: promises
which, when they become due, are like bad MUs ; they are
dishonoured,* because found to be forged, or the drawer tV
s6lvent.

It is right that in our addresses to God, we should have a
proper view of the benevolence of His nature, and the truth of

MO THS PRATSS OP AOVR t'

Bi8 trordv'p-^that we neitiiCT hare self iepenience nor /ibe
dependence ; — that we trust nothing to fortimey ^bancej or
speculation : for all these are as deceptive as idolatry ^ and con-
- fidence in them, as criminal; — and that, with a clear conscience,
we can approach our M aker» and declare our determination
by His help, to avoid every false way^ and use no unfair^
ieceitfuk. or knaoish mode, in the conducting of our hvsiness
or trade : or in transacting our temporal concerns with m^i.

These matters being settled, Agur pref<»*s his two peH"
tions.

I. Give me neilhtr poverty nor riches* This petition con-
sists of tux) parts ; — 1. Give me not poverty ; — 2. Give me not
riches ; and for each of these, he gives a reason.

. The word which we translate poverty^ ttw\ res or reshy has
a great variety of meanings in the Bible. It signifies hecuL,
chief top, — the first or <Mef oi a kind, — a captain^ — tifull
svm in accounts, — poison, — gail, — deadly poison, i. e. the
chief of deleterious plants, or that of the most venomous ant-
fnais, — the head of a river, — a spring, — poverty, extreme
poverty or, indigence. In short, it gives the idea of precc"
dence and priority wherever it is used : but in this place,
and in ch. vL 1 1, it signifies overwhelming poverty. *' So shall
thy poverty come as one that travaileth, and thy want as an
armed man." As we proceed, we shall see what connexion^
on this subject, some of the several meanings of the word v*n
res, have with the root rM*i raash, which is composed of the
same letters, and only dififers in its various acceptation by-
means of the Txnoel points. The word poverty, we borrow from
the French pauvrete; which the grand dicticmary of the
Academy, defines thus : Indigence, manque de biens, m^aique
de choses necessaires d la vie — ^" Indigence, want of substance,
want of the things necessary for life." And in the same work,
Pauvre, a poor man, is defined, un m>endiam,t ; un homme gut
est veritahlement dans le besoin — ** A beggar ; a man who is
really in want ;"-^no fictitious complainer, — one who has not
the necessaries of life, and therefore, xaust perish if not relieved
by the benevolence of others; — hence he is obliged to become
V)hoUy dependent on others, and beg from door to door, for
bread and raiment, to prevent him from perishing. This idea
has very properly occurred to the translator of my old MS.
Bible ; tftoo ^njfin X tttejeUt to V^tt, ne lieiise tjbptt to me ev X ^

A DISCOURSE ON PROT. xxx; 1 — 9. 261

I

ir<ii9te atOi lesfnij^ toor^tts te )ia 8^ ^SSvCsiOirCcl^esBtoiie •

Stbetl)Ottto me. Against beggary or the state of ahsolvU
dependence he prays, as the most uncertain in its produce,
as the most uncomfortable to the hody^ and the most ruin^
ous to that state of mental independence, which God has
given to every man ; and without which, man is capable of
any villany. The poor laws in this country, though well
designed in the beginnings have been totally subversive of
this spirit, among the lower classes in the nation, on account
of the successive, and now incurable abuses that have crept in
by them. That nervous independent spirit which the British -
yeoma/nry possessed in days of yore, is nearly extinct The
profligate and the careless, — the man who no longer wishes
to work, to maintain himself and his family, sees he can claim
parish pay : and whenlie claims admittance into the poor-house,
as he must give up what he has, in order to enter there, will
expend his last shilling, sell off by slow degrees his furniture ;
and when he is to be received, is known to have sold his
clothes, bis bed, his pan, and his last chair, the price of which
he has expended on wants, created by idleness, indulged under
the conviction of the certainty of obtaining parish supply;
and probably the public-house, the nursery of sin, has previ-
ously had one half of the price obtained for those articles. To
the unacquainted with such cases, which are sufficiently nume-
rous, such a case appears most pitiable,-^for say they, "the
family was found destitute of every thing, and ready to perish."
I venture to state, that had it not been for the beggarliness of
spirit induced by the poor laws, there would not have been
one out of 500 cases of this kind, ever found in the nation.

Had such a man as Agur lived in our time, with such a
spirit of independence as he enjoyed, he would have entered
this in his pray«r as a reason why God shoulc^ hear him, —
Lest I should be tempted to claim relief from the parish, while
able to earn my bread ; and lay down for ever at the thresh-
hold of the poor-house, thai independency of spirit with which
thou hast endowed me ! and thus become capable of every evil
work, ,

Poverty has been divided into h(?a parts, one relative, the
other absolute. 1. RelaUve poverty, — the state in which a
man has but 2t<^,— Jias many wants, and but few supplies ; is
often pi$tched^ and always straitened ; and is in sucli circum*

203 THE PKAYER OF AGUR :

* Stances, that he caimot retieve himself; and has nd prospect
of any. amelioration of his condition. 2. Absolute paoerty:-^
die state in which a man has neither food, raiment, nor clothes,
and can earn none, either through total want of employ, or
through disease, which has completely prostrated lus strength.

Relative poverty possesses a little ; but that little, in many
cases, insufficient for the support of life.

Absolute poverty, possessei^ nothing, and has no prospect
of a change of that condition. Against these, the prophet
prays, Giw me not poverty ; — for which, he adds the reason,
-~^Lest Ihe poor and steal, and take the name ofmiy God in vain.

Lest I become poor, «nw |fi pen ivaresh—leat, reduced to ab*
solute poverty, and knowing no quarter from Which I can obtain
lawful help, I steal ; and thus supply my pressing wants with
my neighbour's property. My old MS. translates emphatically —
Attn tfimrg neetre constra^netr stell ; aitH so totstoere ^ xamz of mji ^trci^.
This clause is variously translated and understood. The
Versions in general, translate as we do,; or rather, our trans-
lators follow them; and forswear the name of the Lord — ^is
tiie general sense given to the words ; i. e. having fallen
into poverty, and having in consequence of distrusting tiie
Lord, put forth my hand and taken my neighbour's goods, and
in order to hide, cover, vindicate or excuse my conduct, have
sworn to my own innocence ; or pleaded such pressing evils
as left me no alternative but either to steal or perish. The
original irwon taphasti, / catch a^— the name of my God — hiy
violent hold upon it — as many do, who reduced to thcdr last
shifts by overpowering testimony brought against them, swear
the more earnestly, and the more bitterly, either that they are
innocent— or that they took what they ^d, to save them from
death; and thus, to cover one sin, bring forward another.
Among the Jews, a man suspected of theft,, was permitted to
purge himself by an oath ; and the accuser was obliged to
accept of this oath, as a full proof, that the accused was in
nocent See Exod. xxii. 11. To a false oath taken in this
M^ay, Agur doubtless, refers. Swearing and lying are fre-
quently brought forward to cover fraud and deceit. Let us
shew as much mercy as we can in such- cases as these ; I
have known many decent respectable people, who feared a lie
and trembled at an oath, who, when iHxmght, either by failure
of trade, sudden &11 of some article of commerce, speculati<m

^

A DISCOURSE ON PROV* XXX* 1 ^9. 253

in business, through the hope of what they considered honest
gain, by which they might be enabled to pay every man his
due— were led to forge bills — borrow money— impose upon
even their own relations — cover one bad bill with another as
bad, hoping that ere the time of payment they might, by the
speculations or promises that were still in abeyance, be able
to pay every one his due. Now, here is the temptation, and
here is the reason for the prayer — that had they not been
brought into this state of pressing poverty^ they would never
have resorted to those exceptionable means, and what is call-
ed dirty shifts, and tricking conduct. Reader, if thou be a
man in business or trade, and art about to be straitened in
thy circumstances, pray most fervently to God that thou
mayest not &U. into abject poverty, lest thou complete thy
wretchedness, by lying, cheating, fedse promising, false swear-
ing, and other dirty acts ; by which many, once respectable,
honest, and upright, have been drowned in destruction of
property, and perdition of character and life : — and so, the
Lord have mercy on thy soul ! — ^It was the knowledge I have
acquired of men and things in the course of my long passage
through life, that first brought me to form the purpose of
writing a discourse on the Prayer of Agiir.

2. But he seems to pray as earnestly against riches as
against pooerty. Give me not riches ; 'wy dsher, signifies
opulencej or abundant property of any kind : — as, independ-
ently of the vowel points, it is composed of the same letters
as nc^^er, TEN, it is supposed by some able Hebraists to be
derived from this latter ; — ten being the rich number including
all units undex it No nation seems to have a higher numeri-
cal d^iominati^n tiian ten ; and as it includes the whole of
the units, by co)(ibinations of which the greatest possible com-
putations are mide ; so dshe^mAj be taken to express all
those goods, projl^rty, wealth, ^.c. of every kind, that consti-
tute riches or ahui^ance ; so that the rich man is one who has
all the necessaries^}^ the conveniences, and all the comforts
of this Hfe; and bese in the utmost enjoyable quantity*
Higher than this is ^ be haded, not enriched. For in these,
all that is good or de^rable is contained.

In vindication of deriving the Hebrew word 'mp dsher,
riches, from the root Vf ^er, ten, as the rich number, con-
taining . all the units, B^. Parkhurst has the following note :

\

\

2M THE PRAT£R OiF A^tTR :

*< In like manner, the Etymologists derive the Greek' ^rmc,
tcTi, (whence the Latin decern^ ten, and English decimatej and
decimation,) from itxt^^»h (Ionic, intt(r$ebi,) because it ^wi-
tains all numbers. And are not the Latin teneos and the
French tenir, to hold, (whence contenir, and the English
contain,) and the English ten, all derived from the same origin«<
In an ancient language, containing little else thah simple terms,
and where each must admit of as many shades of meaning
as might be sufficient to denominate other things, as for they
could be referred to the ideal meaning of the primitive root ;
it is not to be wondered at, that the term in question, for the
reasons above mentioned, might be used, Math different vocal
sounds appended to the letters, to express ten, tenth ; tythe, a
measure of capacity, that held the tenth part of an ephah ;* an
instrument of mnisic, the esur, that was capable of expressing
all kinds of notes, on its ten strings — ^to express riches,
opulence, abundance. And hence perhaps the Sun, which in
Egypt was termed Osiris irwjr the enricher ; as the sun by
his light and he&t, was the means of life BXidi fructification to
universal nature ; and hence the treasures of the earth/'

As the word *mp tser, riches, is opposed to rm res, pover-
ty, and both words seem to be taken in their utviost signifi-
cations, we may conceive that Agur's prayer had for its ob-
ject both extremes — Let me neither be affluenthf richj nor
miserably poor : and this is sufficiently evident from the mt^
die state, (and in which thercj are gradations, verging upon
comparative poverty on the one hand, and compiratiye riches
on the other,) which he here specifies — Feed me with food
convenient for m£. He believed that both extremes were
equally unfriendly to rehgion and happine^ : and I have had
occasion to remark, in many^ thousands of <ases, during the
observations of a long life, ma^ in various ]»rts, that true re-
ligion makes as lit^e way among the rdserably poor, as
among the affluently rich The /ormcr— full of unbelief,
baseness of mind, and pining hitteme^ — ^neither pray to
CU)d, nor care to hear about the provisicn He has made for
their salvation. The loiter — full of senmality, and pampered
with the good things of this life — ^ai9 only occupied with
what they shall eat, what they shall l^ink, how they shall
amuse and sport themselves, and wbarewithal they shall be
clothed, according to the endless chaiges ih fantastic frippery

A DiscOi^Rsis ON Pnor. xxx. 1 — ^9^ 26S

fiishtons" — are too busy or too ^brutally happy, to attend to the
call of the gospel : — and because it would break in upon theit
gratificaiions^ they hate religion, despise a crucified Saviour^
and die men who proclaim salvation through His name alone

Who has been ever able to spread religion with much sue
cess, among the occupants of a parish worhhouse f Who^
whatsoever his authority might be, or his qualifications, has
been able to make many favourable impressions on the souls
of mighty, and, particularly, rich and opulent men, so as to
fttem the torrent of fashionable impiety, and to establish
among them the forntf or, if already estahlishedy imbue it with
the power of godliness! A solitary example here and there,
in the lapse of centuries of time, cannot overturn the fact :
instances of real conversion are as rare among such persons
as the black swan among birds* In short, the whole expe-
rience of the Church of God, and the ministers of that Church,
goes to prove^ that it is the middle labouring classes in gene-
ral who receive the truth in the love thereof^ with gladness
of heart ; — and of those^ maiiily^ is the visible Church upon
earth constituted. The poverty and riches men^ in Agur's
acceptation of those words, although they form two widely
dififerent communities^ in their social or earthly relations^
make another kind of Churchy one and indivisible* They
are not the living stones instinct with the Itfe and jxrwer of
godlinessj which are builded up for a hahitaiion of God through
the Spirit

It must be granted^ that there are conditions of life^ some
of which are favourable, others unfavourable, to a religious
life : but in all such cases, there is sufficient help to be ob-
tained from God, if it be earnestly sought Where the feith*
fill preaching of the pure gospel abounds, there is every ad-
vantage both to the poor and the rich. But none ,can calcu-
late the disadvantages that they lie under, who are resident
where the trumpet gives an uncertain sound, or where erro*
neous doctrines are preached ; or where the pure doctrine of
salvation is not sufficiently preached, and pressed home on the
consciences of the people.

If a person be in an unlawful calling, he cannot expect the
blessing of God on his soul, whether he be rich or popr ;. or
if he be employed in a lawful bu^ness^ that is unlawfully
pursued ; for instance! by the breach of the sabbath. Therd

VOL. II. 34 a

966 THE PRATER OF AOUR:

are many great men, who do not know the truth, because
their chaplsdns, Slc* do not know the truth themselves ; and
how then can they preach it !•— or they are flattered in their
vices ; or their easUy besetting sins are not at all, or but ten-
derly, touched.

Agricultural pursuits seem to possess every advantage for
a religious life ; and yet the rich pluralist farmers are often
proverbially ungodly : they feed themselves without fear, and
do not cultivate their minds, and therefore do not obtain the
vnsdom that cometh from above. Of such, an ancient wise
man thus speaks : —

Km xmvx^fMfoq if iifctrt xi^rfov^
3ia$ f A«0f«f MM itfaTTft^ifufoi it tpyti ttitrmf^
Sm) n iinyn^tf etir^v it iiclg rctupttf
Sjetfiitn ttircZ ittTti ijcicZtat iivXaxufj

S«^. ut0v 'SipA^ ch. zxxviii. 25.

Vkm fSKDL he get wiadcmi, who h(ddeth the plough,
And who ^rieth in the spear of the goad;
Who driv^ oxen^ and is occupied in their labourer
And whose conversation is about eaivea 7
Who setteth his heart on the making o(furrow9f
And his watchful cares on ihefcUtening of eotos?

All these are important occupations, but what a pity that
the whole heart should be set upon them ; that He who causeth
the grass to grow for cattle, and the com for the service of
man, should be forgotten in those very circumstances where
His power and His providence are most conspicuous !

The ardent pursuit of riches^ is as destructive as the pos*
session of them is dangerous. The Apostle says, *' the love
of money is the root of all evil ; which, while some coveted
afler, they have erred from the faith, and pierced themselves
through with many sorrows :" — « For they that will be rich,
fall into temptation, and a snare, and into many foolish and
hurtful lusts, which draw men into destruction and perdition."
1 Tim. vi. 9, 10. They will be rich, and being so determined,
they utterly forget God and their souls.

For his prayer against riches^ Agur gives as good a reason
as he does for that against poverty — " Lest I be full and
deny thee, and say, who is the Lord !" My old MS. Bible

A DISCOURSB ON PROT, XXZ. 1 — 9. ^97

Is, as often is the case, emphatic here— Slestliei^abentiire X
toM% tz 7m6mn to trensen, xntr sesen, ytio (s t|ie lottr I — ^That is,
lest having all earthly things at command, I should gratify all
my sensual desires, and thus feeling no spiritual wants, be
excited to deny that there is a God ; and tauntingly and im-
pudently call upon His followers to shew Him whom they
call Lord, Coverdale expresses the pride and naughtiness of
their heart, in his translation — Lest if I be tofull<, Idenye thee^
and saye, whatfellowe is the Lord ? — The general meaning is,
" Lest I be full, and addict myself to luxurious living, pamper
the flesh, and starve the soul, and so deny thee, the Fountain
of goodness : and if called upon to resort to Jirst principles, I
say, who is Jehovah? — Why should I acicnowledge, why
should I serve Him ? — and thus cast aside all sense of religion,
and all moral obligation."

But there is another clause that seems to make a separate
prayer, though included in the preceding — Feed me with
food convenient for me, expressed by three words in the ori-
ginal, <pn can*? ^io-i-vm ha-teripheni lechem chukki, the meaning
of which appears to be, " give me as jyrey my statute aJloW'
ance of bread." The prayer of a hunter going out to the
forest, to seek for venison. *' Thou knowest I need a certain
portion of food for myself and family ; so order it that I shall
meet with such prey, as may be both suitable and sufficient
for my wants." It is the same petition in sense and suh'
stance as that in our Lord's prayer, rcf etptcf ^/Mf ret t^uwff
ici ^iAt¥ ^fMpof, or T0 Ktt$'* ^fupof. Give «s to-day our sufjicient
portion of foodr—'Or, give us each day our proper ration- — i. e.
what is sufficient for our daily consumption.

There was great moderaiion in the prayer of Agur ; he
wished merely for what was sufficient for the family support,
— just what was needful, and this was what Providence seem-
ed to prescribe ; and therefore it is termed ^pn chukki, my
Btatute allowance : that which is marked out as necessary
for the support of life ; and this he asked not in advance, but
day by day ; and thus continual dependence on God, and
continual gratitude for blessings daily received, were kept in
fuU exercise.

This is a most lawfol prayer : it can never be the design of
God, that any man shall perish through the want of the neces-
saries of life. There is bread for all, furnished by divin«

068 TBS PRAYXR OF AOUB :

Proyidence ; and vxn'k for all, by which they may acquire
that bread : for it is in or by the sweat of the hraw^ that a
man shaU eat bread— this was God's original design; and
hence the Apostle strongly asserts, 2 Thess. iii. 10, that theif
who will not WORK, shall not eat : and hence he commands
them, 1 Thess. iv. 11, ** to study to be quiet, to do their own
businesSf and to work with their hands." The slothful man
shaU be clothed with rags ;^-^nor is there any thing in provi-
dence or in grace^ to entitle him to expect a subsistence if he
labour not >t-*in Agur's prayer, he can have no part. Riches,
in no sense, can he have, who will not work. Poyertt and
wretchedness must be his portion ; with the disapprobation of
God, both in time and eternity. But God will bless the hand
of the diligent ; and he may not only have enough, but some-
thing to spare. Reader, should God not only give thee the
portion necessary for thee, but something more ; remember,
the poor is ever with thee, turn not away thy face from any
poor man ; and so the face of the Lord shall never be turned
away from thee. Add to this, the consideration, that God re-
quires your help in behalf of His Churchy and for the difiusion
of His knowledge among the heathen. There are whole na-
tions who have not heard of the Lord's Christ You cannot
get to them in person — go then in proxy. There are many
holy men who have in this way consecrated their service to
the Lord, and wish to be sent to those countries, from which
a voice is come to our ears, and to our hearts. Come o'oer and
help us /-^'Send them as your proxies and representatives.

Let the richj who do not wish that their table should be-
come a snare to them, eiqpend at least a part of their surplus
in this way : and this will be the means of getting the bless-
ing of God on all the rest Thus, between the poor, the
churchy and the heathen^ there are so many open channels to
take off all our superfluous cash, and consequently so many
means of conveying God's approbation and blessing to our
hearts and famUies. Thus the rich man may join in Agur's
prayer with great fervour and success — Give me not riches^
without giving me a heart to use them to thy glory and the
good of mankind ! And thus, to use a plain term, Uiat which
God has put into your hands^ you will never put into your
heart : but will honour the Lord with your substance.

And now ye poor : arise and shake yourselves from the

A DISC09ESS ON PEOV* ZXX. 1 — ^9* 260

dost, and cry unto the Lord. Has not your present wreitch-
edness proceeded either from your slothfulness or the ahtise
of mercies already received ? God ihay bring back your cap-
tivity : — search your hearts, humble yourselves before Him — -
who knows, but He will return to you with mercies, and
your expectation shall not perish for ever, He has promised
" to deliver the needy when he crieth ; the poor also, and him
that hath no helper." PsaL bcxii. 2. But remember, there is
no promise of deliverance, where there is no cry. If you call
earnestly upon Him, you will find the truth of this promise :
'* Hef raiseth up the poor out of the dusU and lifu^th the
needy out of the dunghilV^ Psal. cxiii. 7.

In the preceding paraphrase on the short history and
maxims of Agur, I have endeavoured to point out the snares
and dangers incident to the principal states and situations of
life-^-the imperfection of human knowledge, the danger of
self-confidence and presumption ; the necessity of divine
teaching and of preservation from extremes in reference to
poverty on the one hand, and riches on the other ; the bless-
edness of a middle state in society ; the duties of the ricli^
the poor^ and of those who occupy the middle place in refe-
rence to these two extremes — and the necessity of faith in
God, prayer to Him, and contentment with the situation in
which His wke Providence has thought fit to place us.

The prayer of Agur has been frequently quoted by many
who attended very little to its meaning— and whose hearts
were strongly set upon gain, who wished with all their souls
to be as rich as the best of their neighbours; and who would
have been glad to have been placed at the head of the com-
munity :— but as this was, in most cases, hopeless, they felt a
desire to compound with Providence : and on condition that
they were not to see poverty, but have all the necessaries,
conveniences, and comforts of life, they would have been con-
tented to have given up what they conceived to be riches, t. e,
the state of kings, great lords, affluent merchants, wealthy
tradesmen, and extensive land-holders ! For want of close
self examination, we possess but litde of self-knowledge ; and
often think we are very sincere, when in fact, we are very tg*-
norant of the import of our own requests, and sometimes
even mean the contrary to what we express.

The sum of all is, God alone is the Fountain, Author, and

z9

S70 THE 1*RATSR OF AQVR.

Giver of all good. He loves man ; and if, vrhile humble,
teachable, and dependent on Him, he earnestly and honestly
put forth the powers which He has given him, steadily fleeing
from sin to God his Saviour ; that saving and merciful God
will bless him in his lawful endeavours, and enable him to
owe no man any thing, and to provide things honest in the
sight of all men ; — God will not very probably give him
riches, but will save him from pinching poverty, and grant
him the food or maintenance convenient or suitable to hb state.

Whoever has received from God food^ raiment and a conr
tented spirit^ has received all that he should pray for, and all
that any human being needs, to make him truly happy.
What is beyond this, is generally an encumbrance, or a heavy
charge entrusted to the possessor in behalf of the poor;
and he has much need to pray for grace from God, to be
faithful. He who prays fbr riches, prays for snares^ vanu
tyt and vexation of spirit. He who prays for poverty,
prays for what few can bear : and should his prayer be heard,
and he become poor, he will most probably steal, and take
the name of the Lord in vain. For where a prophet of God
did not feel himself safe, a common Christiim would be very
likely to falL

Some pray for ;)orcr^yo/57)/Wi— this is perhaps another word
for humility : of this, no man can have too much. And some
pray for the riches of grace and glory : by which they mean,
an abundance of faith, hope, and love. This should be the
incessant prayer of every Christian ; for, without the faith
that vx)rks — die hope that excites to universal patience — and
&e love that labours for the glory of God and the salvation
of men — ^no man can be a true Christian, or ever expect, on
ihe gospel plan, to inherit the kingdom of God.

SERMON XXVIII.

THE GLORY OF THE LATTER DAYS.

JOEL^ Chap. iL 28, 29, 32.

28. And it shall come to pass afterward, that I will poor oat my spirit upon all flesh:
and yoar sons and your daughters shall propnesyi your ola men shall dream'
dreams, your young men shall see visions :

39. And also upon the servants and vqpon the handmaids in those days, will I pouf
out my spirit

82. And it shall come to pass, that whosoever shall call upon the name of the Lord^
shall be delivered.

This passage, as quoted by St. Peter, Acts iL 17, 18, 21,
stands thus— »

17. And it shall come to pass in the last days, (ev tais soxaraif fiynpaii,) saith God,
1 will pour out of my spirit upon all flesh : and your sons and your daughters shall
prophesy, {^po^tirevvovoiVj) and your young men shall see visions, and your old
men shall dream dreama

IS. And on my servants, and on my handmaidens, I wHl pour out hi those days of my
spirit; and they shdl proj^iesy, {ital irpo^irrevtrovtri.)

31. And it shall come to pass, that whosoever shall call on the name rf the Lord shall
be saved, (^taQrivefait he ahaU be ntade aafe^ — be preaeroed.)

Hope, *^ the expectation of good things to come,'' has a
powerful operation on the human heart, in all states and con-
ditions of life : — suppose it be well with us^ we think it may
be better / and the bare possibility of the thing, is sufficient to
excite hope that it shall be so : and hence expectation, which
properly speaking, is hope drawn out into unUmited suc-
cessive acts ; and thus we pass through life, with, if not a
cheerfidf yet an amusing prospect oi future good.

272 THE GLORY OF THE LATTER DAYS i

AH expectation of this kind is legitimate in reli^on, whetheif
it respect (he individual, in relation to the Chiii^ch of God, or
whether it respect the Church itself. Every tri^e Christian is
hoping for better days, in reference to his own religious state ;
and for better times, in reference to a more extensive dissemi-
nation of the words of truth over the earth : and a larger efiu-
sion of the Divine Spirit to make the diffusion of truth effec-
tual to the salvation of men*

In religious matters, these expectations are founded on the
promises ofOod; and the descriptions, (often allegorical and
figurative,) which the sacred writers give of the privileges of
true believers, and the glory of the Church, considered as the
spiritual body of our Lord Jesus : for as the Head Is necessa*
rily glorious, the Body must h^consequently so.

This state of mind and general feeling among Christians,
every man on the whole should encourage ; and though it is
difficult to correct the exuberance of this hope ; yet if got by
misunderstanding or misapplying portions of Scripture, and
carrying fehe views into acts of extraragance, this correction
should be attempted, by shevring the precise meaning of such
passages, and rigidly restraining them to that meaning : for, all
religious feelings and expectations should be directed by reli-
gious knowledge ! for even our love to God and man, must
'* abound more and more in all knowledge, as well as in all
judgement or spiritual sense, that we may approve things that
are excellent, be sincere and without offence, till the day of
Christ ; and be filled with the fruits of righteousness, which
are by Jesus Christ, to the glory and praise of God." Phil. L
© — 11. Without this knowledge Bnd judgement, expectation
may be spent in useless hopes, and at last, end in bitter dis-
appointment, which IS most likely to be succeeded by a mea-
sure of unbelief in the promises of God ; for it is natural to
suppose that a promise from Eternal Truth should be fulfilled;
and when, after having been strongly pleaded in faith by
prayer, the answer appears to be delayed, and at last the heart
is sickened by the disappointment of hope, doubts arise rela-
tive even to the truth of the promises on which the hope was
founded.

Now all this was occasioned by taking a wrong view of the
promise ; applying it to that to which it did not refer ; making
that general^ which was only parti6ular,^-0T applying to

A DISCOURSE ON JOEL II. 28, 20^ 32. 273

mankind at large^ what was only spoken of one ^opfe,— and
often even of an individual in peculiar circumstances. But
the greatest imschiefs have been done by applying that to
things yet to come^ that has had its fulfilment in things already
past; and on this mistake, forming arithmetical calcula-
tions, relative to the precise time in which those great events,
perhaps the children of our own fancy, should actually take
place !

What disappointment and confusion have been brought into
the minds of mai^, by calculations relative to the termination
of certain empires, Papal and Turkish : — the beast and the
false prophet .•'— Christ's second coming to establish a univer-
sal empire, the laws of which are to be administered by His
presence corporeally manifested on earth:- — and also con-
cerning the time of the final judgement, and the end of the
world ! When a fancy is pursued, the line of pursuit is ^mly
directed by a sort of telegraphic phantoms, unreal land marks
to unreal objects ; and when the last ignis fatuus has termi-
nated its uncertain dance by absorption in some other vapour
by which it has been neutralized, we are left in sudden dark-
ness, in the quagmire where all such mental aberrations must
necessarily end : and thus prophecy is prostituted ; faith and
hope (improperly employed,) are disappointed ; and religion
itself discredited.

Leaving comparisons relative to the times and persons that
now are, lest they might be thought invidious ; let us go back
to the days of the astonishing Lord Napier, the inventor of the
Logarithms ; who, deluded by an initial misapprehension of
certain promises, and scriptural figurative expressions, began
to calcidate time and its terminaiion in the general conflagra-
tion of the whole solar system, and the final winding up of the
mortal story in the last judgement, when the irrevocable doom
should be pronounced relative to the evil and the good, and
their states rendered unchangeable, being forever shut in, by
the deep driven bolt of (rod's eternal purpose. This great
man, by his calcijiktions on the mats or trumpets in the
Apocal3rp8e, foimd that each vial contained the space of 246
years, that the seventh^ or last, began in A. D. 1541, conse-
quently it would extend to 1786; — "Not," says this most
eminent (though deplorabl]^ deceived) man, " that I mean that
that age or yet the world shall continew so long, because it is

VOL. ti. 35

274 THl GLORY OF THB LATTER I>ATS:

said, that for the elecfs sake the time shall be shortened ; but
I mean, that if the world wer to indure, that seventh age
should continew until the yeare of Christ,- 1786." But
finding some data in the 1SR35 days of Daniel, ch. xiL and
in the times of the thundering angels^ Rev. viii. 9 ; from the
former, he concluded that the day of judgement woidd take
place in 1700 ; and by the latter, in 1688 ; whence, says he,
** it may be confidently Expected, that this awful day shall
take place between these two periods !" — that is. Lord Napier
brought the whole business within the certainty of occurrence
in the difference (twelTo years) between the above two pe
riods ! and thus our forefathers who liyed in 1688, must be
persuaded that within the space of twelve years ** the heavens
would pass away with a great noise, and the elements should
melt with fervent heat, and the earth also and the works that
are therein should be burnt up !" Alas for such calculators
and expectants, we, who are alive 129 years after the utter
failure of those laborious calculations, find the heavens and
the earth in their original perfection ; unchanged in their na-
ture, without a hair's breadth of deviation in their various
and multitudinous motions performed by an unseen guidance
and energy in the vortex of space ! and such has been and
will be the issue of the schemes of all those who, in their cal-
culations relative to a millenial state of glory just at hand,
have' been doing little else than tything mint and anise and
cummin, while they omitted the weightier matters of the law,
— judgement, mercy, and faith. How many mouths are full
of the cry of the approaching latter days^ glory — making
their views of the subject the test of a sound creed, while
those who differ from them, are reputed not much better than
stubborn heretics.

It is strange that there should be so little caution used on
subjects of this kind, where so many wise and learned men
have been deceived by their calculations, and led astray by
trusting to their own understanding : but adventurers in prC"
diction, appear in every generation, every one supposing he
has found out the times and seasons which the Father hath put
in His own power; — and as he believes that to hdm the se-
cret has been revealed, he is not deterred by the failure of his
predecessors, as he knows they were wrong, because he be-
lieves A^ is right!

▲ DISCOURSE ON lOEL II. 28» 29, 32. 215

That God, the great Sim of righteotosness, is determined to
shiQe more and more unto the perfect day ; and that the light
of Divine revelation is becoming more generally difiused, and
that the work of righteousness in the earth is both extended
and deepened — are truths which no friend to God and man
would attempt to deny. This is the kingdom^ the coming of
which our blessed Lord has commanded us to pray for, and
strongly to expect : but even this kingdom of our Lord cometh
not wltii observation ; it advances slowly and silently along
in that great way in which the Grace and Providence of God
walk on "with an even pace : but we want to see portents — we
are looking for vxmderful appearances — we want a different
shaking of the nations than that of which God hath spoken ; and
we appear to be entering far into the presumption^ that the
path we have marked out,, is that in which He must infallibly
tread. For, " the glory of the latter day is at hand, He hatfi
promised to come, and we have proved that this is the time ;
and He is eVen now at the doorsJ*^

The text on which these observations are founded, is con-
sidered a strong evidence on the subject ; but without entering
into the manner in which this text has been applied, and with-
out touching the controversy that has lately been excited, I
shall endeavour to give the literal, and what I believe to be
the only sense of the inspired writer, and prove that the great
predicted fact has already taken place ; and that the conse^
quences are stiU in manifest progression, and will continue to
come on "with the lapse of time, till mortality is swallowed up
of Ufe. In doing this I shall —

I. Consider what is meant by the words, ** It shall come to
pass afterward."

II. The prediction — " I will pour out my spirit upon all
flesh," and,

in. The consequences, " They shall prophesy," &c.
lY. What is the deliverance or salvation that shall be the
result

I. And it shall come to pass afterward, p ^vw mm vehaiya
acherey ken, — And it shall be in the latter times, thus.

In the preceding part of this chapter, the prophet had pre*
dieted a terrible desolation of the land of Judea by the means
of immense swarms of locusts, which should destroy all vege-

9M THX GLORT OF TS£ LATTBR DATS I

iation, and bring about a severe famine ; but that on liieir re-
pentance and humiliation, God would destroy those destroyers,
and bless the land with an unprecedented degree of fertility, so
that plenty should be restored, and universal prosperity should
prevail in the land.

As the subject gave the prophet occasion, he passes, by a
very elegant transiiiony into a prediction of the great blessings
that should be dispensed to the Jews and to the Gentiles^ in
gospel times, by the unsearchable riches of CSurist It shail
come to pass after these things; p >fm acherey ken; these
words, says Rob. David Kwuki^ always refer to the days of
the Messiah^ the latter days; and thus this prophei^ is to be
interpreted ; and we have the testimony of St Peter, Acts iL
14 — 21, that this prophecy relates to that migh^ effiision of
the Holy Spirit, of which the Apostles were ihe subjects, on
the first Pentecost after the resurrection of Christ " But
Peter standing up, lifted up his voice and said, This is that
which was spoken by the prophet Joel, It shall come to pass
in the last days, (f » rmti tTx^rAn iifupatf,) saitii God, I will
pour out of my Spirit upon all flesh," 6lc ; and he goes on to
quote the whole of this prophecy, applying it, by Divine au-
thority, to the events that had latdy taken place, and to
that mighty baptism of the Spirit under which they then felt
and spoke.

We see, therefore, that this prophecy of Joel related to
gospel times-^to those in which Christ was incarnate, dwelling
among men, full of grace and truth, who being delivered for
their oflences, was raised again for their justification, and
having received the promise of the Father, the Holy Ghost,
He had shed forth that which they now saw and heard : — see
as above, verses 2S^— -33. So we have it fully ascertained, that
the latter days^ of which Joel spake, according to the interpre-
tation of St Peter, were those gospel times in which Christ
was manifested in the flesh, lived, suffered, died, was buried,
rose again from the dead, ascended into heaven, received the
promise of the Father, and sent forth that baptism of the
Holy Spirit, of which they were at that time made partakers :
and that the prophecy does not refer to any imaginary mani-
festation of the Holy Spirit, which should take place more
than eighteen hundred years afterwards. St Peter's ap-
plication of it to those events^ and to those only^ leaves us

▲ DucouRss ON JOEL II. 28» 29^ 32* 27T

without doubt on the propriety of thus understanding the
prophecy.

II. We come now to consider the Prediction — IwiU pour
9ut my spirit upon all flesh. There is a good saying of Rah*
bi Tancum, though we know not the tradition from which he
quotes ; but he quotes in reference to this prophecy of Joel,
** When Moses laid his hands upon Joshua, the holy blessed
God said. In the time of the old text, each individual Prophet,
prc^esied : but in the times of the Messiah, all the Israelites
shall be Prophets."

The term Prophet^ among the ancient Jews, not only
meant, (I) a man who could foretel fviure events by the di«
rect inspiration of God, or by the information which viva voce^
he received from Him ; but also, (2) a teacher 0/ those young*
men^ called sons of the prophets^ who were to be employed in
the service of the tabernacle ; (3) one who instructed the peo-
ple, a preacher ; (4) one who acted as a dvil magistrate ;
and (5) a man oi faith and prayer^ who had power with*God,
and made effectiud supplication for individuals, and for the
nation.

By Prophecy y chiefly, was the will of God made known to
men ; and the whole of what is called Divine Revelation^
came in this way. When this Prophecy was delivered, the
greater part of the canon of the Scripture was completed ;
only Ezekiely Daniel^ and some of the minor Prophets^ having
not yet made their appearance. It is not, however, to what
was farther necessary to be done, to complete the Jewish
canon, that he speaks here ; but to what should be added un-»
der the Messiah : — ^to what God would give in that last dis'
pensaiion of justice and mercy, which He was to manifest in
the world.

This dispensation might be emphatically called The dispen-
sation of the Holy Spirit. The gifts and graces of this Spirit
were but rarely given under the Old Testament. Few, be-
sides Prophets^ Priests^ and some KingSj appear to have
been made partakers of them. During the whole of the
Mosaic economy, the common people shared hut little in those
gifts and graces.' It was only under the Christian dispensa-
tion tiiat the kingdom of heaven was opened to aU believers.
And this is what the Prophet means, when he introduces
God, speaking thus : / will pour out my spirit upon aU flesh;

2a

V

5n8 THB OLORY OF THE LATTSR DATS :

t. e. upon mankind at lar^ ; no longer making those itsiino^
turns that prevailed formerly, where the great mass of the
people were little noticed.

The word iva hasar^ which is translatedjZes^ signifies pro-
perly the human race ; that fleshy or nature^ which was the
most eminent. See Gen. ii. 24. Psal. xxxviii. 3 — 7. And
it is certainly used to express all mankind^ in this prophecy,
and in Gren. vi. 12. Isai. xL 5. and other places. It is also
used to express good netos, glad tidings ; and by it the term,
as well as the things which we call gospeU is designated in
the Old Testament ; witness that remarkable passage, IsaL
Ixi. 1, — *' The Spirit of the Lord is upon me, because he hath
anointed me to preach good tidings ;" "wa*? le-basar^ to de-
'dare the flesh — Uie incarnation .*-*-as if the good tidings^ ne-
eessarily implied, God manifested in the flesh : — and nothing
could be so properly called preaching, or a declaration of
good news, as that in which the incarnation of Christ, and the
end fbr which He was incarnated, were prominently declared*
and made the chief part of the subject. What can be called
good news to a lost world, but the declaration of God's mercy
in its redemption by Jesus Christ ?

As this pouring out of the Holy Spirit upon all flesh, is ap-
plied by St. Peter, as we have seen, to what took place at the
day of Pentecost, when this dispensation was first opened, so
its being poured out on all flesh, must have some particular
relation to the circumstances of that case. For it is expressly
said, ** There were dwelling {tMrctxovfTii, or sojourning) at
Jerusalem, Jews, devout men, out of every nation under
heaven ;" who consequently were acquainted with the lan-
guages of the nations whence they came ; and they were
now only sojourning at Jerusalem, having come up to attend
at the Pass-over, or for the purpose of merchandise. And
the devout men, tnifH tvXetfitti, men of good character, re-
spectable, moral men, were such as could be proper judges of
what they heard and saw. They were either native Jews,
or such as were bom in the countries where their parents so-
journed, or they were Gentiles, proselytes to Judaism, and
were well qualified to give cred^le testimony relative to the
facts that had taken place. At this time, there was scarcely
a commercial or dvilized nation under heaven, where the
Jews had not been scattered for the purpose of trade, mei>

A DISCOUKSE ON JOEL II. 28, 29, 32. 279

chandise, 6lc. ; and from all those nations it is here said,
there were persons present at Jerusalem. Several of those
nations are here specified : We shall consider them in order : —

1. Parthians. Parthia anciently included the northern
part of modem Persia ; it was situated between the Caspian
Sea and Persian Gulf; and rather to the eastward of both.

2. Medes. Media was a country lying in the vicinity of
the Caspian Sea ; having Parthia on the east, Assyria on
the sovtk^ and Mesopotamia on the west.

3. Elamites. Probably ihhabitants of that country now
called Persia* The Medes and Elamites were a neighbour-
ing people, dwelling beyond the Tigris.

4. Mesopotamia. Now called Diarbeck^ in Asiatic Tur^
key, situated between the Tigris and Euphrates ; hence its
name — tJte country between the rivers. It had Assyria on
the east, Arabia Deserta, with Babylonia, on the south, Syria
on the west, and Armenia on the north. It is the same coun-'
try that was caXled- Padan^Aram by the ancient Hebrews;
and by all the Asiatics is now called MaverannJahar ; i. e.
The country beyond the river.

5. Judea. "Whether this be meant to express the Jewish
Mesopotamia, and that Icvietietit should be taken for the adjec-
tive, read here as agreeing with Mi(r»ic»rotfA,tet.9, Mesopotamia,
learned men are not agreed. Vast multitudes of Jews were
settled here ; and Josephus says, the ten tribes dwelt in MesO'
potamia in his time. Perhaps Galilee may be understood
here, as that was a part of Judea bordering upon Syria, and
we know that the dialect of the inhabitants of that province
was so different from the other parts of Judea, especially about
Jerusalem, as scarcely to be understood ; and therefore might
be specified here^ as the miracle must also operate upon them,
to enable them clearly and readily to understand what the
disciples spoke, who either spoke pure Hebrew, or the Chal-
deo-Syriak. For other particulars, see my Notes on this
verse.

6. Cappadocia. This was an ancient kingdom of AsiOr
Minor, comprehending all that country that lies between
mount Tauris and the Euxine Sea.

7. PoNTus. Anciently, Pontus was a very powerful-king-
dom of Asia, and originally a part of Cappadocia. It was
bomided on the east by Colchis, on the west by the river

S80 THS GLORY OF THE LATTER BAYS i

Hafyst on the north by the Blacky or Euxine SeOi and on iim
south by Asia Minor. The famous Mithridates was king of
this country^ and it was one of the last that the Roman power
was able to subjugate.

8. Asia. Probably Asia Minor; it was that part of Tur*
key in Europe^ now called Naiolia, or Anatolia.

9. Phryoia. a country of Asia Minor^ southward of
Pontus, lying between the Etixine and Mediterranean Seas.

10. Pamphylia. a country lying near the Mediterranean
SeOi between Lycia and Cilicia : it is now called Cdramania.

11. Egypt. A very extensive country o£ Africa^ bounded
by the Mediterranean on the nortJt^ by the Red Sea and the
Isthmus of Suez^ which divide it from Arabia^ on the eastf
by Abyssinia or Ethiopia on the souths and by the deserts of
Barca and Nubia on the west. It was called Mitzraim by
the ancient Hebrews; and now Mesr^ by the Arabians. It
extends 600 miles from Tiorth to south ; and from 100 to 200
miles from ea^t to west.

12. Lybia, in a general way among the Greeks, signified
Africa : but the south-eastern part in the vicinity of Egypt,
bordering on Cyrene^ may be here intended.

13« Cyrene. a country in Africa^ on the coast of the
Mediterranean Sea^ southward of the most western point of
the island of Crete.

There were present also at that time, several other people,
distinguished by the names of the places where they had a,
temporary residence — strangers of Rome^ Jews^ and Prose^
lytes: persons who had not been in Jerusalem before; but
most probably natives of Rome ;'— the Jews might be sojourn-
ers there ; and the Proselytes were heathens professing the
Jewish religion.

14. Cretans. Inhabitants of Crete, a large and famous
Island in the Levantf or eastern part of the Mediterranean
Sea : now called Candia.

15. Arabians. Natives of Arabia^ a large and well known
country of Asia, having the Red Sea on the west^ the Persian
Gulf on the east^ Judea on the norths and the Indian Ocean
on the sou^ It is divided into districts, that have been de
nominated Arabia Petrea^ Arabia FeliXy and Arabia Deserta.

I have entered the more particularly into this geographical
^cetch of these j^acesy because I am satisfied, that in the great

4 DISCOURSE ON jo£L II. 28, 29, 32« 281

work mentioned here, the prophecy in my text hegan to be
fulfilled ; and thus to shew how wisely it was ordered^ that
the miraculous descent of the Holy Ghost, called by Joel the
outpouring of the Spirit, should have taken place at this timet
when so many from various nations were present to witness
it, and to be themselves subjects of its mighty woricings<
These, on their return to their respective countries, would
naturally proclaim what things they had seen and heard, and
by this the way of the Apostles was made plain ; and thus
Christianity made a rapid progress over all those parts above
mentioned, in a very short time after the resurrection of our
Lord.

2dly. I have entered into this subject the more particular*
ly, to shew that, in the vcriely of languages possessed by
men of various nations then present at Jerusalem, the prophe-^
cy in the text might be considered as having a most smguXibr
fulfilment-^Thie Holy Spirit was to be poured out upon all
flesh — ^upon mankind at large ; and here it might be said, the
human race was present in their representati'oes. There
was most probably not a kind or naMondl. family of man,
which had not a representative among those Parthtans, Medes,
JElamites, Mesopotamians, Jews, Cappadocians, people of
Pontus, of Asia, of Phrygia, Pamph^lia, Egypt, Lybia, C^
rene, Rome, Crete, and Arabia, And there was not a regular
language of the then known universe, that was not known
by some or other of the nations here specified. The three
great tongues in which it pleased Grod at Ae first to dissemi*
nate His Truth ; viz. the Hebrew, the Greek, and the
Latin, were here : among them also I can recogni^ the Sy*
riak, the Chaldee, the Abyssinian or Ethiopic, the Pehlem or
ancient Persian, the Coptic, the Armenian, and the Arabic ;
and besides Jiow mM/ny of the languages of Asia Proper, and
Asia Minor, with Greek, Slavonic, and Celtic dialects, we
cannot say, but we may presume not a few.

It was most probably through this, that we find traditions
among all the great nations of the universe, relative to the
true God, and the great Scripture facts. And this miracle
thus predicted, was, humanly speaking, essentially necessary
to prepare the nations of the world for the preaching of the
gospel of Christ ; and by these means, as we have already
seen, was the way of the Apostles and first planters of Christ

TOL. II. 36 2 A 2

282 THE GLORY OF THE LATTER DAYS;

tianity made plain, not only through all the land of Palestine
but also through JEgypt^ Syrioj Asia, Asia Minor, Greece,
Italy, and probably through many parts of Germany, France,
Spain, and the Islands of the Sea, And it is so managed
now by the Providence and Grace of jGrod, that to all the in-
habitants of the earth the word of life is in the act of being
sent, by translations of the Bible into the different languages
of the habitable world ; — and with these Bibles in Tnany laTi-
guages. Missionaries go forth to proclaim to those peoples in
their own languages, the unsearchable riches of Christ Now
all these are proofs that the great promise contained in this
most im^TtdJoi prophecy, is in the fullest progress to be spee-
dily fulfilled, even in the utmost sense of the words ; for, God
18 pouring out His Spirit upon all flesh.

in. I shall now consider the consequences of this pouring
out of the Spirit, and the instruments which He employs un-
der the direction of this Spirit: — Your sons and your daugh-
ters shall prophecy.

We have already s^en, that a prophet signified, 1. A teach-
er of youth in ecclesiastical matters. 2. A teacher of the pea-
pie in the things that concerned their salvation ; i, e. a preach-
er of righteousness. 3. One that had power in prayer, so as
to become an intercessor for men. These gifts and offices
were, under the Mosaic dispensation, restrained to particular
persons, chosen of God Himself; for the prophetic gifts were
in no case hereditary. But under this outpouring of the Spirit,
there was to be no selection of persons from certain tribes,
families, &c. ; but all who received this Spirit, and were ac-
tuated by it, were to be endued with those gifts and graces, by
which they might be able to edify each other ; and proclaim
to those who were ignorant the unsearchable riches of Christ.
They should be exhorters, instructers, preachers, and inter-
cessors, so as to be able to edify the Church. It intimates
that the graces and gifts of the Spirit would be both general
and abundant : and has not every age of Christianity been a
proof of this ? There have, it is true, been many eminent
men in Judaism : — ^prophets, priests, kings, historians, poets,
statesmen, soldiers, heroes, and men deeply devoted to God ;
but how few of these in piroportion to the 2000 years' length
of that dispensation, and the number of the people ! But
leaving Divine Inspiration out of the question, what are they

i\

A DISC0UR8B ON JOEL II. 28, 29, 32. 283

in their respective ki&ds when compared with Christians in
all these characters, offices, and situations ! There have also
been some eminent women ; but leaving out extraordinary
providences, which worked in their behalf, what were they in
number and eminence in comparison of the thousands in
Christianity that have been great, wise, pious, and learned !
But suppose we turn our attention to the common people, those
who formed the aggregate of the Jewish church ; and what
shall we see ? Ignorance and indevotion ; they were rebels
against God, and all legitimate rule ; murmurers, complain-
ers, malcontents, cruel, and vindictive ; scarcely ever having
the form, and more seldom the power, of godliness. On
the other hand, look at the aggregate body of the Christian
Church, and how convincingly true are the words of the
Poet—

Men in their own eyes, were children again;
The children were wise, and solid as men :
The tDomen were fearful of nothing bat sin :
Their hearts were all cheerful, their consciences dean.

Without the aid of human learning, many Christians, male
and female, became not only very respectable for their talents,
but also eminently useful ; and possessed so much of the ge-
nuine spirit of piety, and the life and power of religion, that
they endured all kinds of hardships and persecutions, and loved
not their lives even unto the death, that they might shew their
invincible love to their God and Saviour, and unalterable at-
tachment to their religion, in possession of which they enjoyed
a happiness and foretaste of heaven, that absorbed all earthly
and temporal considerations ; therefore even the women braved
death in all its terrific forms ; and in the times of persecution,
were all, at all times confessors : and multitudes of them mar-
tyrs. The aged men and women saw their sons and their
daughters endued with the spirit, prophesjdng; not only
visiting the sick, and ministering to the necessities of the
poor, but also Deaconesses in the Church ; teaching the truths
of God to those who had not learned them, bringing by their
good advice, and holy practice. Gentiles into the Church. In
a word, " .the aged men were vigilant, grave, holy, temperate,
sound in the faith, in charity, and in patience.''

"The aged women were in behaviour as became holy

9B4 THE GLORT OF THE LATTER DATS :

women, not makers of strife, not inten^perate, not false ae«
cnsers, teachers of good things (xMXthiarMtXBv^^ good able
teachers.")

" They taught the young women to be wise, to be lovers of
their husbands, and k)yers of their children, discreet, chaste,
attached to their domestic af^rs, good and obedient to their

own husbands**'

^ The young men were also taught to be discreet, and of a
sober mind."

^The servants to be obedient to their own masters, to
please them well in all things, without contradiction or gain-
8a3ring — ^not defrauding or making waste of their masters' sub-
stance, but shewing all good fidelity." See Titus ii. 1 — 10.
And all this was grounded on their haying received *' that
grace of God that bringeth salvation to all men ; teaching them,
that denying all ungodliness and worldly desires, they might
live discreeUy, righteously, and godly, in the present world,
looking for the blessed hope, and glorious appearing of the
great God, and our Saviour Jesus Christ, who gave Himself
for them, that He might redeem them from all unrighteousness,
and cleanse to Himself a peculiar people, zealous of good
works." Tit ii. 11—14. Thus the Holy Spirit was poured
out upon all, not only to save them from their sins, but to
make them wise, holy, and useful. And while the Christian
Church was faithful to its calling and privileges, thus it was with
ihenu

And to the present hour, the same Spirit is po^ured out upon
that Church in all its members : — for also upon the servants
and upon the handmaids He pours out His Spirit in these
days ; and St Peter, who lived to witness the initiatory ful-
filment of this divine oracle, adds, xai TF^pnrvrpvTtf^ and they
shall prophesy : — ^instead of being slaves, as they in general
were among the Jews, they were ihefreed-^Tien hndf reed-women
of Christ ; and were eligible to some of the most useful offices
in the Church. For in the Christian Church, whether they
were male or female, bond or free, (their grace being equal,)
they were all one in Christ Jesus,

This prophecy may be considered as a general promise that
the gifls of teaching and instructing men, should not be re-
stricted to any one class or order of the people : — that God
would call as He pleased, and qualify the men of His choice :

A DISCOURSE ON JOEL II. 28, 29, 32. 285

and should take such out of all ranks, orders, degrees, and
offices in society : and would pour out His Spirit upon themf
and endow them with all the gifts and graces necessary to
convert sinners, and buOd up believers on their most holy faith.

And this God has done^ and is doing : — ^He left the line of
AaroUf and took His Apostles indiscriminately out of any
tribe. He passed by the regular order of the Priesthood^
and the ptiblic schools of the most celebrated Doctors, and
took his EvangeUsts from among fishermen, tent-makers, and
even the Roman tax-gatherers. And lastly, he passed by the
whole of the Jewish tribes, and took converts from among the
Gentiles, and made them preachers of righteousness to the
inhabitants of the whole earth I The same practice He con-
tinues to the present day.

Yet He did not then pass by a man that was brought up
ai the feet of Gamaliel, no more than He would now pass by
one brought up in any celebrated seminary of learning. He
is ever free to use His own gifts, in His own way ; and when
learning is sanctified, by being devoted to the service of God,
and the possessor is pious and humble, and has those natural
gifts proper for a public teacher, perhaps we may safely as-
sert, that God would in many cases prefer such : but He will
have others, servants and handmaids — ^persons from the com-
mon offices of life, as intimated in the prophecy, that we may
see, that the conversion of sinners is not by human might nor
power, but by the Spirit of the Lord of hosts. The learned
man can do no good in the Church without His Spirit : and
the unlearned must have its gifts and graces ; without which
the labours of both will be unprofitable : — and thus the excel-
lence of the power is of God, and no flesh can glory in His
presence.

It is said here, that when this outpouring shall take place.
The old msn shall dream dreams, and the young men see
Tnsions, On this passage, the Rev. John Wesley has a sensi-
ble note, viz, '* In young men, the outward senses are most
vigorous, and the bodily strength is entire, whereby they are
best qualified to sustain the shock which usually attends the
visions of God, In old men, the internal senses are most
vigorous, suited to Divine dreams. Not that the old are
wholly e:xcluded from the former, nor the young from the
loiter.*^ —In primitive times, such dreams and visions wer9

286 THE GLORY OF THE LATTER DAYS :

frequent The canon of Scripture was not yet complete, and
supernatural interventions were requisite in order to conduct
the Apostles, 6lc. in their work.

Something more particular should be said concerning the
instruments which this Sprit employs in His great work.

The instruments which God used, in the primitive outpour-
ing of His Spirit, for preaching the gospel among the Gen-
tiles, are thus enumerated by Saint Paul, Eph. iv. 11, 12 —
"God gave some Apostles^ some Prophets, some Evangelists,
and some Pastors and Teachers, for the perfecting of the
Saints for the work of the ministry, for the edifying of the
Body of Christ."

And in 1 Cor. xii. 28, he mentions the same in the folio-w-
ing order : —

" God hath set some in the Church, 1st. Apostles, 2dly.
Prophets, 3dly. Teachers; after that miracles; ihen gifts of
healings, helps, governments, and diversity of tonguesJ^^

Thus we see that God established several ojffices in His
Church, furnished these with the proper officers, and to quali-
fy them for their work, gave them the proper gifts. On this
subject St Paul's reasoning is beautiful and appropriate. As
the members in the human body, so the different members of
the mystical Body of Christ, All are intended by Him to have
the same relation to each other- — to be mutually subservient
to each other. He has also made, as in the human body,
each member of the Church, necessary to the beauty, propor^
tion, strength, and perfection of the whole. Not one is use-
less ; not one unnecessary. Paul, ApoUos, Kephas, &c. with
all their variety of gifts and graces, are " for the perfecting of
the Saints, for the work of the ministry, for the edifying of
the Body of Christ." Hence, no teacher should be exalted
above, or opposed to another. As the eye could not say to
the hand, I have no need of thee, so luminxms ApoUos could
not say to laborious Paul, " I can build up and preserve the
Church without thee." As the foot planted on the ground to
support the whole fabric — and as the hands which swing at
liberty — and the eye that is continually taking in near and dis-
tant objects — are all equally necessary to the whole, and mu-
tually helpful to and dependent on each other ; so also are the
different ministers and members of the Church of Christ. —
See St Paul's beautiful apohg^ie, 1 Cor. xii. 12—27.

"\

A DISCOURSE ON JOEL II. 28, 29, 32. 287

Now, as God has made evident distinctions among the
members of the human body, (though all are necessary to its
perfection and support,) so that some occupy a more eminent
place than others I so has He in the Church: and this, the
same Spirit which Joel predicted should be poured ouU has
Himself prescribed : therefore St Paul, who was under this
influence, enumerates to the Church at Corinth, the principal
offices, and the order in which they should stand. Some of
these seem to belong exclusively to tlie primitive Churchy not
being designed to continue, as not being necessary after the
establishment of Christianity, and the completion of the canon
of the New Covenant Scriptures.

1. Apostles are St Paul's first order — Aaroo^oAii, from
tt^6,from, and o^t* aa«>, I send, from one person to another, and
from one place to another. Persons immediately designated
by Christ, and sent by Him to preach the Gospel, with the
knowledge of which they were fully inspired.

2. Prophets — n^o^flr*/, from ^r^o, before, and ^/sm, /
speak. Persons who, under divine inspiration, predict future
events : under the Apostolic Church, there were several of
these.' But the word prophet, often, if not generally, means
a public tea^cher or insirucier; and is often applied to those
who preached the gospel. See before.

3. Teachers — A/^«nt«A«/, from the verb itietTxtt, I teach.
Persons whose chief business it was to instruct the people in
the elements of the Christian Religion, and their duty to each
other.

These were the chief permanent officers in the Church ;
those mentioned after were occasional, and not permanent in
any particular order or succession — such as miracles, which
seems to imply persons endued with miraculous gifts, such
as those mentioned Mark xvi. 17, 18 ; — -casting out devils ; —
gif^ of healings — such as la3dng hands upon the sick, which
being one of the most beneficent miraculous powers, was
most frequently conceded.

Helps — Probably the assistants of the Apostles, who con-
stantly accompanied them ; baptised those whom they con-
rerted ; and were sent by them to such places as the Apostles
could not attend to, being otherwise employed. The LeviteSf
under the law, were considered the helpers of the Priests.

Governmervts — Probably persons who formed the different

288 THE GLORY OF THE lATTER DATS 2

Churches, arranging them in religious Society according to
their respective graces and gifts, and preserving them in a
state of union by proper discipline.

Diversities of tongues — ^Persons who had a supernatural
readiness to acquire strange languages ; or, who had a mi-
raculous power of speaking and interpreting those they had
not learned.

Discerning of Spirits, is mentioned by the Apostle in ver.
10, of this same chapter : this probably means a gift by which
the person so privileged, could discern a false miracle from a
true one^ or a pretender to Divine inspiration, from one who
was really a partaker of the Holy Ghost It probably extend-
ed to the discernment of false professors from true ones, as
appears in the case of Peter, in reference to Ananias and his
wife Sapphira, Simon Magus, d&c.

It has been thought strange by some, that in this enumera-
tion only three distinct officers in the Church should be men-
tioned— iipo^^Ze^, Prophets, and Teachers; though he is
professedly giving us an account of all the officers and gifts
necessary for the constitution ot a Christian Church : and that
no mention is made of Bishops, Presbyters, or Peaccm^,'much
less of the various officers and offices which the Christian
Church at present exhibits. That there were Bishops, Ewiru
«•«*•!, Presbyters or Elder8^llftTpvrtfi,z.TLADeacons, AntMwt,
in the Apostolic Church, is sufficiently evident from other
parts of Scripture. Perhaps Bishops are here included under
Apostles : Presbyters under Prophets : and Deacons under
Teachers : but in several cases Bishops and Presbyters seem
to be the same order.

There are still in the Christian Church, those who answer
to the character of Apostles — persons sent of God, to preach
the gospel; and this sending appeared by especial Provi-
dences, as well as by the gifts and graces given to the per-
sons, together with the strong and incessant impression on
their own minds, that a dispensation of the gospel was com-
mitted unto them ; and woe would betide them if they did not
preach it

Prophets may include the ordinary ministers of any Chris-
tian Church ; — ^those appointed by tiiat Church according to
its own discipline, or peculiar customs, whether Episcopalian^
Presbyterian, Independent, or Methodist : — but God will ever

k DISCOURSE OKT lOEL II. 28^ 2^^ 3^ S80

Ifeserve to Himself the prerogative of sending Apostles or ex^
traordinary ministers among, or from all thoise different
classes ; the success of whose labours will ascertaiii the cer-
tainty of their divine mission.

As to Teachers, or Deacons-^ they abound in all Churches^
and about their office there is little dispute ; they are under-
ministers who visit and pray with the sick ; help different de-
pitrtments of the Church with counsel and advice ; Examine
the progress which those more immediately under their carej
are making in the divine life^ reporting the internal stat^ of
the Church to the Prophet or Preacher o{ that Church ; that
he may thfe better know how to suit his public ministrations
to the necessities of the peoplej

In Ephes. iv. 11, St Paul mentions EvangelistS'^i\iose
whose particular gift is manifested in their mode of preaching
Christ crucified \ shewing ihfe nature, extent, worth, and ef-
ficacy of His Agony and Bloody Sweat, His Cross and Pas-
sion, His Death and Burid, His glorious Resurfe^tion and
Ascension^ and His ^orferixxl Mediation at the Throne of God.

In the same place he mentions pastors and teachers :
fostors are those who feed the flock — teachers are those who
direct it Probably the deacon implies both ; at least in many
cases both the offices seem to be so incorporated, as to be dis-
charged by the same person.

Such were the officers which the Holy Spirit influenced
and directed in those offices^ in which He designed they
should act, for the fulfilment of the work of the ministry.
But in procciss of time, the offices were greatly blended, till
at last distifiction was nearly, if not altogether lost ; so that
in the present day, we can scarcely dare to say such and such
were tiie duties discharged by those officers whose official
names u^re borrow from the Greek original of the new Cove*
nant : such as. Apostle, Prophet, Presbyter, Bishop, Deaconi
Evangelist, Canon, 6lc. : failt this we know, that whateveif
tended to " the perfecting of the saints, for the work of tfief
ministry, and for the edifying of the body of Christ \ that all
might come in the unity of the faith, and of the knowledge of*
the Son of God, unto a perfect man, unto the measure of thd
stature of the fulness of Christ ;" was performed by thosd
which are here called Apostles, Prophets, Evangelists, Pastorsy
and Teachers;

VOL. II. 37 2 b

290 THE GLORY OF THE LJlTTER DATS :

lY. I come now to consider the deliverance which the
Prophet foretels, as the consequence of the pouring out of
the Holy Spirit — ^** Jbr, whosoever shall call upon the name
of the Lordy shall be delivered ; for in Mount Zion and Jerur
salem shall he deliverance a^ the Lord hath saidj^* ver. 32.
On this passage Bishop Newcome says, '* This refers to the
safety of the Christians during the Jewish and the Roman
war." It may be so, but this would be a very poor conse-
quence of such an event as the Prophet predicts here, were
^ere nothing more intended by it. The pouring out such an
abundance of the gifts and the graces of the Holy Spirit upon
all fleshy can be but ill explained by the escape of a few hun-
dred Christians from Jerusalem, at the time that Cestius
GaUuSy the Roman general, began to lay siege to that city.
That such an escape took place, we have respectable authori-
ty to believe ; and that this escape from the Roman sword
might point out metaphorically, the escape of those who, by
invoking the name of the Lord Jesus Christy escape from the
wrath of Divine justice, and the bitter pains of eternal death :
and we shall find that we have Apostolic authority thus to
apply it ; — " Whosoever shall call on the name of the Lord."
The original will give us extra light on this passage — eSnt
nvr ora r^ -wh Va n>m vehaiyah col asher yikra be-shem Ye-
hovah yimmalet — And it shall be, that all who invoke in the
name of Jehovah, shall escape. St Paul quotes this verse,
Rom. X. 14. I shall take the context from ver. 9. " If thou
shalt confess with iAiy mouth the Lord Jesus, and shalt believe
in thine heart, that God hath raised Him from the dead, thou
shalt be saved ;'* — " For the Scriptures saith, whosoever be-
lieveth on Him shall not be ashamed. For there is no dif-
ference between the Jew and the Greek ; for the same Lord
over all, is rich unto all that call upon Him. For whosoever
shall call upon (tTrtxctXiTfirat, shall invoke,) the name of the
Lord, (vti^nvtraty) shall be saved." That Christ is the Jeho-
vah here intended, seems evident from the Apostle's quota-
tion, and that he understood Joel as speaking concerning
Him ; and therefore his word, Kvpioi, Lord, must answer to
the prophet's word, mm Yehovafi, ; which by the way is no
mean proof of the Godhead of Christ. If the text be trans-
lated, whosoever shall invoke in the name of the Lord, which
translation the Hebrew will easily bear, yet still the term /c-

A DISCOURSE ON JOEL II. 28, 29, 32. 291

hovah^ the incommunicable name, is given to Christ ; because
invoking in the name, signifies soliciting one in the name or
on the account of another. — He who is invoked, is God : He,
in whose name He is invoked, is Jesus the Christ, who is
here called Jehovah : and then we see that the meaning of the
Holy Spirit, both in the Prophet and Apostle, is. He who
asks mercy from God, in the nume, and for the sake of Jesus
Christ, shall get his soul saved. " God was in Christ recon-
ciling the world to Himself — and, there is no nume given
under heaven among men by which they can be saved,
nor is there salvation in any other." And as the Prophet
speaks of the days of the Messiah, and the outpouring of the
Holy Spirit, he speaks of this salvation, for this is the sum
and substance of the gospel.

The prophet adds. For in Mount Zion, and in Jerusalem,
shall be deliverance. Our blessed Lord first began to preach
His gospel in Mount Zion, in the temple, and throughout J?-
rusalem. There He formed His Church; and thence He
sent His Apostles and Evangelists to every part of the globe ;
— Go ye into all the world, and preach the gospel to every
creature. Of the Jews, there was but a remnant, a very small
number that received the doctrine of the gospel, here called
the remnant whom the Lord should call, nap kore, whom He
was calling. Many were called who would not obey ; but
they who obeyed the call were saved: and still He delivers
from sin, and death, and hell, all those who call upon Him.

CONCLUSION.

I have now taken a particular view of this prophecy, and
of the several references to it in the New Testament ; and
have seen that it speaks of the glory of the gospel times,
which are represented in the Sacred Writings, as the la^t and
latter day or days — the last times : — that is, the la>st dispen-
sation of God^s justice and mercy : — that to which all the pre-
ceding dispensations referred — ^in which they are ''all com-
pleted — and after which no other is ever to take place ; as
this has provided every thing that the justice of God requires,
and every thing that the fallen race of man needs, in order to
its full restoration to the image of God, and its complete pre-
paration for an eternal glory.

IfffSt THE GLORY OF THE LATTER DATS :

Of diis gmnd event, Isaiah^ ch. i^. 2, 3, speaks in nearly
nmilar language : <* And it sh^U come to pass, D>D^n m-vnta
he-^ickarith horyaminh in the i^ast days, that the mountain oi
(he Lord^s house shall be established in the top of the moun-
tains, and shall be exalted above the hills ) and all nations shall
flow unto it. And many people shall go and say, come ye
and let us go up tq the mountain of the Lord, to the house
of the God of Jacob ; and He will teach us of His ways, and
we will walk in His paths ; for out of Zian shall go forth the
^w, and the word of the Lard from JerusalemJ**

The prophet Micahy ch. iv. 1, ^.c. about fifty years after
this, quotes this place of Isaiah at length, manifestly referring
to the san^e t|mes ; and most lil^ely the prophet Ezekiel has
(he same event in view, in ch. xvii. 22^24, e^d xxxviii. —
Hoaea^ ch. iii, 1 — 5, manifestly refers to the gospel times,
with a similar phraseology ; see ver. 6 ; — " Afterward, nrm
^u^har^ shall the children of Israel return and seek the Lord
their God, and David their king, and shall fear the Lord and
^is Goodness, o^o^n iwnia be-achanth ha^yamim, in those
f«ATTER DAYS.'' And all these have a reference to, and seem
founded upon the prophecy which Jacobs Gen. xlix. 1, ^dc
delivered to his sons : '^ And Jacob called unto his sons, and
said, gather yourselves together, that I may tell you what
shall befal you, d^d^h h^'thk^ be-acharith horyamim^ in thoss
LATTER DAYS :" — «nd in the tenth verse, we have that re-
markable prediction of the Messiah^ and the glorious spread
of His kingdom : " The sceptre shall not depart from Judah,
nor a lawgiver from between his feet, until Shiloh come ; and
unto Him shall be the gathering of the people."

St Paul seems to have had all the above places in view,
Heb. i. 1, 2 — " God, who at sundry times, and in divers man-
ners, spake in times past unto the fathers by the Prophets,

liath IN THESE LAST DAYS, fir' tat^etnm rmn ^fupt/f r«tm»y,

cypoken unto us by His Son."

The beloved disciple, also, uses the same phraseology, speak-
ing of the same things, 1 John ii. 18^ *^ I4ttle children, it is
the last timej f 0v^«r« «/i« t^ri^ and as ye have heard that Anti-
christ iihall come, even now there are many Antichrists;
whereby vfe know, in twx*'^ if* lo^tn, that it is the last
time,^ St Paul calls these times, the ends qf the vnnid^ 1
Cor. X. 11.

A DISCOURSE ON JOEL II. 28, 29, 32. 399

Now the ghry of the latter days, is evidently the refoela^
tion of CkrisU and the universal pouring' out of His Spirit ;
for, as He by the grace of God, tasted death for every man,
Heb. ii. 9 ; — and His grace, which brings salvation to all men,
hath appeared. Tit. ii. 1 1 ; — so the Holy Spirit was " to
convince the world of pin, righteousness, and judgement,"
John xvi. 8 ; — to bear witness in the conscience, of what
Christ delivered in His discourses ; — to purify the hearts of
men, and make them habitations of God, Eph. ii. 22. As the
disgrace of man in all times^ was sin and rebellion against
Godj so the glory of these laUer times is the redemption of
man from its power, its guilt, and its pollution ; so that faith
working by love, should fill the whole lif^ with a cheerful
obedience. Nor are we in any times^ \o expect a greater or
more efficacious Saviour than Jesus Christ ; nor a more
powerful and energetic Agents than the Holy Ghost, the
Spirit of judgement, and the Spirit of burning. Nor do I
find in any part of the Divine Oracles, that there is any re-
serve of this Spirit in His gifts and graces for some future
times ; nor do I find from these Sacred Reco^s, that there is
one ray of His light, or spark of His influence, that may not
be had now, for all the purposes of salvation from sin here,
and glorification hereafter, in as abundant a manner as can be
expected, between this present hour, and that in which the
angel shall swear by Him who liveth for oyer and ever, that
time shall be no longer,

I hold also, that those who are absi^rdly putting off the day
of salvation, in expectation of any outpouring of God^s Spi-
rit that may not now be had through Christ, by faith and
prayer, are rejecting their own mercies, are encompassing
themselves with sparks of their own kindhng, and shall lie
down in sorrow in consequence.

It is truly an astonishing thing that men will prefer hope to
enjoyment; and rather content themselves with blessings in
prospect than in possession ! Thousands in their afiections,
conversation, and conduct, are wandering after an undefined
and undefinable period, commonly called a millennial glory,
while expectation is paralizedj and prayer and faith restrain^
ed in reference to present salvation ; and yet none of these
can teU what even a day may bring forth ; — ^for now we staiM]

2b2

204 THE GLORY OF THE LATTER DATS.

on the verge of eternity^ and because it is so, now is the ac-
cepted time, and now is the day of salvation !

These are the times in which Christ offers to dwell in the
hearts of all true believers by faith, that they may be rooted
and grounded in love, and prove with aU saints, what is the
lengthy and breadth, and depth, and height, and know the love
of God that passeth knowledge, and be filled with all the
FULNESS of God ! Is there any thing greater than this to be
expected or obtained on this side eternity ? Can our hearts
be more ^aa filled? Can our souls be filled with more than
all the fulness of God ? These are the days of the Son of
man — now is the Holy Spirit given in His plenitude — never
•y were there times more favourable — never were spiritual ad-

vantages more numerous — never was the light more abundant
— never were the Holy Scriptures more extensively dispersed
— and never were their contents better understood. We have
not that time which is looked for under the misapprehended
title of millennial glory ; and yet the whole earth is in the
way of being filled with the knowledge of God ! Reader, lay
these things to heart : now, arise and shake thyself from the
dust : — we have seen the land, and behold it is very good ; —
and are ye still ? Be not slothful to go and to enter to pos-
sess the land ! Awake, awake ; put on thy strength, O Zion;
put on thy beautiful garments, O Jerusalem, the Holy City ;
for henceforth there shall no more come into thee the uncir-
cumcised and the unclean. Death is at the door ; but the
power of the Lord is present to heal. O Thou, who dwellest
between the Cherubim, shine forth ! Amen.

V

I

SERMON XXIX.

SOME OBSERVATIONS ON THE BEING AND «?

PROVIDENCE OF A GOD.

HEBREWS^ Chap. a. ver. 6.

He that cometh unto God must bdieve that ha is: and that ha is the rawarder of them

who diligendy aeek him.

I. Metaphysicians and philosophers, in order to jnrove
the existence of God, have used two modes of argument-
ation : —

A priori, proofs drawn from the necessity that such a Being
as God is, must exist : arguments of this kind do not produce
any thing in evidence which is derived from His works.

A posteriori, proofs of the heing and perfections of God
drawn from His own works.

Propositions d Priori.

Prop. I. If there be no one being in the universe but such
as might possibly not have existed, it would follow, that there
might possibly have been no existence at all : and if that could
be so, it would be also possible that the present existence
might have arisen from total n^n-existence, which is absurd.
Therefore, it is not possible that there might have been no
existence at alL Consequently, an impossibility of not ex-

296 ON THE BEING AN1> PROVIDENC]^ OF A GOD :

isting must be found somewhere; there must have been a Being
Vhose non-existence is impossible.

n. The whole nature of an unoriginated Being, or aggre-
gate of Ilis attributes, must be unoriginated^ and necessarily
what it is. A being cannot produce its own attributes; for
this would suppose it acted befpte it existed. There is no^
thing in the nature of this Being that is contmgenty or could
haxe been otherwise than it is ; for whatever is contingent
must have a cause to determine its mode of existence.

III. The attributes of an unoriginated 6eing must be pos^
sessed by it unlimitedly ; for, to ()ogsess an attribute imper-
fecUy^ or only in a certain degree, must suppose some cause
to have modified this Being so as to make Him incapable of
having that attribute in any other than an imperfect degreti
But no cause can be admitted in this case, because this is the
First of all beings, and the cause of all things. Farther, an
imperfect attribute, or any. one that is not in its highest degree^
must be capable of improvement by exercise and experience ;
which would imply that the unoriginated Being must be ori-
ginally imperfect | and that He was^ deriving farther degrees
of perfection from the exercise of Bis owii powers, and ac^
quaintance with His own work&

rv. The unoriginated Being must exist every wherCi in thd
same manner. He does any where; for if He did not, it
would suppose some cause by which His presence was limits
ed ; but there can be no cause to limit that presence. See
before.

y. This unoriginated Being must be a simple uncom^
pounded substance, identically the same every where ; not con-
sisting of partSy for these must be distinct and independent ;
nor of whole, for this is the aggregate; of parts ; nor of mag^
nitude or quantity, for these signify a composition of parts.
This being must be as truly one fcnd omnipresent as the pre-
sent moment of time is indivisibly one in all places at once ;
, and can no mord be limited or measured by time, than the
present moment can by duration.

Hence, this Bemg cannot be matter or body, because to
these belong extension, difcisihility, figurability, and mohility,
wluch imply limitation. God and matter have essentially con-
trary properties.

God is not material. It has already been shewn, that

A DISCOURSE ON V£B. XI. 6. 297

ihere necessarily must exist one infinite, unoriginated, and
eternal Being. Now, this Being must be a thinking Being j
for it is as impossible to conceive that unthinking matter coidd
produce a thinking intelligent Being, as it is to conceive that
nothing pan produce matter.

Let us suppose any parcel of matter to be eternal, we shall
find it, in itself, unable to produce any things Let us suppose
its parts firmly at rest together; if there were no other
being in the world, must it not eternally remain so, a dead
inactive lump ? Is it possible to conceive that it can add
motion to itself, or produce it in other portions of matter ?
Matter, therefore, by its own strength, cannot produce in itself
so much as motion. The motion it has must also be from
eternity, or else added to matter by some o^er being more
powerful than itself.

But let us suppose motion eternal too } yet matter^ unthink-'
ing matter, and motion, could never produce thought. Know-
ledge will still be as far beyond the power of motion and
matter to produce, as matter is beyond the power of nothing
to produce. Divide matter into as minute parts as you willy
vary the figure and motion of it as much as you please, it will
operate no other way upon other bodies of proportionate bulk
than it did before this division. The minutest particles of
matter would impel, or resist one another^ just as the greater
do ; and that is all that they can do. So that if we will sup
pose nothing eternal, matter can never begin to be. If we
suppose bare matter, without motion^ eternal : then motion
can never begin to be< If we suppose only matter and motion
eternal, then thought can never begin to be. For, it is im-
possible to conceive that matter, either with or without motion^
could have originally, in and from itself, sense, perception, and
knowledge ; as is evident from hence, that sense, perception,^
and knowledge, must be properties eternally separate from
matter, and every particle of it

Since, therefore, whatsoever is the first eternal Being must
necessarily be a thinking Being, and whatsoever is first of att
things must necessarily contain in it, and actually have, at
least, all the perfections that can ever after appear to exist ;
it necessarily ioDows, that the first eternal Being, cannot be
matter.

VI. This Being must possess intelligence and power unli*

VOL. lu 38

1906 ON THE BEING kKD PROVIDENCB OF A GOD :

ndted, and all other attributes that are in themselres absolute
perfections.

Attributes are divided into natural and moral, or primary
and secondary. The first, are those which essentially belong
to the nature of a Being considered in itself; the second in
its manner of acting towards others* All the attributes of
God being uncontingen4, must be unlimited ; and, therefore,
His knowledge must extend to every thing that can be known,
and His power to every thing that can he done.

Vn. There cannot be in the universe more than on^ un-
originated Being ; for as this Being is possessed of infinite at-
tributes, let us suppose a second unori^nated Being. He
must possess the same ; for both these Beings are eternal, and
necessarily the same, every where alike present, without any
possible difiference or distinction, and therefore one and the
same. Two such cannot subsist ; and the supposition of a
second such Being is only a mental repetition of the being
and attributes of the first.

Vlll. All things owe their existence to their First Cause,
operating according to its own free will. Absolute power
does not act of necessity, but freely : the power may exist
without exertion ; if it did not, then it acts by necessity ; and
if so, necessity is the agent, and not the free power of the in->
dependent God. He can do what He will ; but He will do
only what is right, &c.

The like may be said of His omniscience. He knows
Himself, and what He has formed, and what He can do ; but
is not necessitated to know as certain what Himself has made
contingent. If God must continually act, because He is om-
nipotent, and know, because He is omniscient, then does not
this imply that He must be constantly employed in doing or
undoing whatever is possible to be done or undone ; and
knowing all that is, and all that can be, and what cannot be ?
Is not this absurd ?

From the above we may infer another Proposition^ which
may serve as a connecting principle between arguments a
priori and a posteriori ; viz. : —

ES. God is a Being of infinite goodness, wisdom, mercy,
justice, and truth ; and all other perfections which become
the Framer and Governor of the universe*

▲ OISCOUE8B ON H£B« XI. 6. 290

GooDNSss consists in being pleased with communicating
happiness to others.

Wisdom, in making a right or beneficent use of knowledge
or power ; for no being, howsoever intelligent or powerful,
is said to act wisely <, but that which makes a good or beneficent
use of knowledge and power. Hence wisdom and goodness
must be ever conjoined to make any act of power perfect
As He is wise^ He knows what is best to be done ; powerful,
He can do it ; good^ He will do it Justice, mercy, truth, or
faithfulness, are not distinct attributes, but denominations given
to His power and wisdom, in their various operations on dif-
ferent occasions, in reference to His creatures.

God's liberty of acting : His power and wisdom being in-
finite. He cannot be prevented by any outward cause ; His
nature being essentiaUy good. He can have no opposition from
within. His power, and all His other attributes, being in-
finite, eternal, and consequently unlimited, can have no oppo-
sition from without. And His liberty consists in His being
free to act or not act ; or infinitely or limitedly to vary His
operations according to His own wisdom, goodness, and truth.
— See also the late Bishop of Ossory, CheooLier Ramsay, Dr.
S, Clarke, and others.

Sketches of Proofs d Postbriobi.

Recapitulation of the preceding Propositions.

n. In the argument d priori, in order to demonstrate the
being of a God, it was attempted to prove that there must
have been a Being whose non-existence is impossible. In ar-
guing on this subject it has been shewn,

1. That this Being was unoriginated.

2. That all His attributes must also be unoriginated.

3. That these attributes must be unlimited, and absolutely
perfect

4. That this Being must exist every where, in the same
manner He does any where.

5. That He is simple and uncompounded ; not consisting of
parts, nor of whole ; nor of magnitude, nor of quantity,

6. That He must possess intelligence and power unlimited ;
and all other attributes that are in themselves absolute per^
{lections.

900 ON THE BBINO AND FROTIDBNCB OF A GOD :

7. That there cannot be in the universe any more than one
sueh unoriginated, simple, and infinite Being.

8. That all things owe their existence to this First Cause ;
operating, not according to any kind of necessity^ but accord-
ing to its own free will. And,

9. That as, in all His operations, all His attributes must
concur and combine ; so all the works of His hands must
bear the impress of wisdom and goodness ; — of that wisdom
which consists in making a right use of knowledge and jnywer ;
f. e. using both bmieficially ; — of that goodness which consists
in being {leased with communicating happiness to others.

Hence may be deduced CREATION ; the plan of which
jHTOceeded from His wisdom ; the execution from His power ;
and the result a proof of His goodness.

From these data we might proceed to prove the being of a
God, and His beneficence and moral government of the world
a posteriory i* «• arguing from the effects to the cause.

And« first, a Being of infinite wisdom must be expected to
form His works so as to evidence that wisdom, in their multi-
I^city, variety, internal structure, arrangement, connexions,
and dependencies ; and, consequently, that these works must
be, in many respects, inscrutable to man. And this, as they
are His works, must be one of their characteristics.

Whether there be any other kind of beings than spiritual
and material^ and such as are oi a mixed nature^ we cannot
tell : but we have no ideas of any other kinds, nor can we con-
ceive the possibility of the existence of any odier ; as we have
no ideas of any figure diat is not formed oi straight or curved
lines, or a mixture of both.

God, the uncreated Spirit, manifests Himself by material
substances. Created spirits must be manifested in the same
way ; and, though matter may exist without spirit, and spirit
vitiiout matter, yet, without the latter, spirit cannot become
manifest Hence matter appears to have been created for the
use of spirit or intellectual beings.

Creation, in general, demonstrates the being of ar God.

The SOLAR SYSTEM, and plurality of worids ; magnitude,
distances, velomty, and gravity, of die celestial bodies ; pro-
jectile and centripetal forces; centre of gravity; ellipsis; double
and treble motion ; attraction ; all demonstrate the wisdom,
power, and goodness of God.

n

A DISCOURSE ON HEB. XI. 6. 901

Vegetation* — ^Plants ; trees ; drculation of Nutritious
juices; composition of li^eous fibres; dissolution and regene-
ration of terrestrial productions.

Preservation of genera and species, is a demonstration
of infinite skill, and of the wisest and most beneficent Pro-
vidence.

Man. — Life ; nutrition ; sleep ; the senses, particularly
vision ; and muscular motion ; each furnishes a series of ir-
resistible arguments.

The HEART, and the circnlaiion of the blood, afibrd the most
striking proofs : and on this point let the reader particularly
fix his attention.

In a healthy state, the heart makes eighty pulsations in a
minute ; and it is calculated that from two ounces to two
ounces and a half of blood are expelled into the aorta at each
pulsation ; consequently, at least nine thousand six hundred
ounces will be thrown into the aorta in an hour, which
would amount to one thousand four hundred and forty pounds
in one day !

At each pulsation, this quantum of blood is propelled eight
inches, which amounts to fifty feet in a minute ! The quanti-
ty of blood in a human body is, on an average^ about thirty
pounds, and passes through the heart about twenty-three times
in the space of one hour.

A weight of Miy pounds, hung to the foot, the leg laid
across the opposite knee, was raised by the action of the po-
pliteal artery. Allowing for the distance from the centre of
motion, this proves that the heart must possess a power of at
least four hundred pounds I

The blood circulates by pressure from behind, occasioned
by the action of the heart ; which pressure, having propelled
it, according to the laws of gravity, to the extremities, recon-
ducts it, contrary to those laws, back to the heart. How is
this efiected ? It has been supposed that the arteries con-
tribute much to the circulation of the blood ; were it even so,
it would be comparatively useless, as they cease where such
an auxiliary power is most wanting, at the extremities, where
their anastomosis with the veins takes place ; and the veins
are not supposed to possess any such propelling power.

But that the arteries possess no such power, Bichai has
proved by the following experiment ; — He took the arm of a

2 c

aOS ON THE BXINO AND PBOYIDENCE OF A GOD :

dead man, placed it in wann water, inserted ose end o( a tube
in the bnu^ial artery, and the other end in the carotid artery of
a living dog : the blood circulated in the dead arm, the pulse
of which beat regularly by the action of the heart of the living
animal. Is there not a wondrous and especial providence of
God, by which this is effected ?

Others have attributed the pulsation of the heart itself to the
stimulating nature of the blood. Bichat has disproved this
by the following experiments : —

1. Expose the heart of an animal, and empty it ; apply a
stimulus to its muscles, and it will dOate and contract, as if it
were full.

2. Puncture all the large vessels connected with the heart,
80 as to empty it entirely ; and the alternate contractions and
dilations will continue for some time, notwithstanding the total
absence of the blood.

3. Remove two hearts of equal bulk from two living ani-
mals ; place the fingers in the ventricles of the one, and grasp
the other in the opposite hand, and it will be found that the
effort of the latter in its dilation, is as forcible as the other in
its contraction.

Incessant action of the heart — ^Its unweariedness. — ^What
exhausts all other muscles appears to increase its action and its
force ! Can any person conceive how it is possible that a
muscle can be in incessant action for threescore, fourscore, or
a hundred years, without any kind of weariness ? There is
nothing in nature that can well explain this. Over its motion
the mind has no power. This is wisely ordered ; as many,
in momentary fits of caprice, despair, and passion, would sus-
pend the circulation, and thus put an end to their li^es. •

Providence, or the economical government of God, in the
provision for men and animals. — ^Never too much ; never too
little : the produce of the earth being ever in proportion to
the consumers ; and the consumers to thfi^t produce.

Redemption, — 1. As all things are intimately known to
God, He must know wherein the happiness of human beings
consists ; and may, from His goodness, be expected to make
every provision for that happiness.

2. Every sentient creature is capable of happiness or misery*

3. No creature can choose a state of misery for itself be-
eause no creature can desire to be unhappy.

A DISCOUITSE 6N HEB. XI. 6. 303

4. If any b«og could choose that state for another, he
must be led to it by some mptive which may make it eligible
or desirable ; and this must spring from his envy, jealoq^y,
fear, or a conviction that the wretchedness of the other will
contribute to his own happiness. ' None of these can exist in
God, the Creator ; consequently. He mwst be supposed to
have made man for happiness. His counsels never change ;
and, therefore, wheh man had fallen. He provided him a Sa-
viour : this might be naturally expected from His infinite be-
aevolence.

The moral changes made in sinners, proofs of the being,
agency, goodness, and presence of God.

Man's existence is a proof of the Being of God : he feels
himself to be the effect of a Cause, and that Cause to be wise,
powerful, and good. There is evidently no cause in nature
capable of producing such an eff^ect, for no operation of nature
can produce mind or intellect ; the wonderful structure of
the body, and the astonishing powers of the minrl^ equally
prove that God is our Maker, and that in Him we live, move,
and have our being.

in. Astronomical phenomena, very difficult to be account-
ed for upon natural principles, are strong evidences of the
being and continual agency of God.

Phenomenon I.

The motion of a planet in an elliptic orbit is truly wonder-
ful, and incapable of a physical demonstration as to its com-
mencements. From its aphelion, or greatest distance from
th&rsun, or body round which it revolves, to its perihelion or
least distance, its motion is continually accelerated ; and from
its perihelion to its aphelion as constantly retarded. From
what source has the planet derived that power, which H op-
poses to the solar attraction, in such a manner, that when
passing from aphelion to perihelion, by a continued accelera-
tion, it is prevented from making a nearer approach to the
sun ? And, on the other hand, what influence prevents the
planet, after it has passed, by a continued retardation, from
perihelion to aphelion, from going altogether out of the solar
attraction; and causes it to return again to perihelion ? Sir
Isaac Newton has fully answered these questions in his de^

of the central body : — for, the demonetrstian, the particulan
of which are too complicated to be here detailed, puts as in
posseaaion of the following focts : — if a planet be projected in
a direction exactly perpendicular to the line joining it and the
central body, wiUi a velocity equal to what it would acquire
by falling half way to the centre by attraction alone, it will
describe a circle round the central body. If the velocity of
projection be greater than this, but not equal to what the
[danet would acquire in falling to the centre, it will move in
an elliptical orbit more or less eccentric according to the
greater or less degree of projectile force. If the velocity of
projection be equal to that which the planet wonld acqmre in
falling to the central body, it will move in a parabola ; if
greater than this, in a hyperbola. How, it cannot be demon-
strated upon physical principles, that a planet lAoiiM have a:
certain projectile force, and no other ; or, which is the same,
that it should be projected with a given velocity and direction :
for it is a law of nature, ably demonstrated by Newton in his
Principia, that all bodies have such an indifference to rest or
motion, that, if once at rest, they must remain eternally so,
unless acted upon by some power sufficient to move them;
sad that a body once put in motion will proceed of itself ever
after in a straight line, if not diverted out of this rectilinear
course by some influence. Every planetary body has a cer-
tain projectile force ; therefore, some previously existing
cause must have communicated it. The planets have not
only a projectile force, but this power is at the same time
nearly a cbunierbalance to its gravitation, or the attraction of
the central body ; so that by virtu^^ these powers, thus har-
moniously united, the planets perform their revolutions in or^
lats nearly circular, with the greatest regularity. It hence
follows, that the cause which has originally projected the
planets with a given velodt^ and direction so as nearly to

9

fc

'■ *

* V .1

r

*v.

» .

«*•

« ' . ' A DISCOUESE ON H£B» XI. 6* dQ6

produce an.^jU^brium iii 1}ie ^^nfHfugal ana oentripiBtal
powers, is klRely iiiieJIiigent ; thereibre this Causa musl be
God. * *

\ As all the pknets iQove in orbits iQore or less ellipticals
when they could have been niade to move in circles by a par-
ticular adjustment of the attractive. aiM projectile forces, the
Divine purpose must be best answered by the Eccentric orbits
The habitable earth ev^ently derives very great advantage
from the elliptical orbit ; for in consequence of it, the sun b
seven or eight days of every year longer on the northern side
of the ecliptic than he is on. die southern ; , i, e. from the 21st
of March, when he crosses the equator northward, to the 23d
of September^ when he again returns to the equator, there are
186 days ; but from the 23d of September, or autunmal equi-
nox, to the 21st of March, or vernal equinox^ there are only
179 days. From this circumstance the northern hemisphere^
which it pleased God should contain by far the greatest por-*
tion of land, is considerably warmer towards the polar re^ond
than in similar latitudes towards the south pole, where an equal
degree of temperature is not needed. Circumnavigators have
not yet been able (because of the great cold of the south polar
regions) to proceed beyond seventy-two or seventy-three de-
grees of south latitude ; or^ which is the same things to ap-
proach the south pole nearer than about 1200 miles : but the
northern frigid zone, possessing a greater temperature, has
been explored to within about 600 miles of the pole ; i* e. to
nearly eighty-two degrees of north latitude.

Phenomenon II.

; Hie dovbie motion of a primary planet, nainely, its anntial
revolution and diurnal rotatiouf is one of the greatest wonderer
the science of astronomy presents to our view. The lawg
which regulate the periods of the latter of these motions are
so completely hidden from man, notwithstanding his present
great extension of philosophic research, that the times which
the planets employ in their rotations can only be determined
by observation. The first of these motions results from pro-*
jection and gravitation, and depends on the velocity and di-
rection originally impressed on the planet ; the second re-'
suits from a force acting on the planet in a line not passing
through the centre of gravity, while an opposite force is ap^
VOL. II. 39 2 c 2

• • ' t

*

906 ON THJB BEING AND PROVIDENCE OF A GOB : <

f * '

plied at the centre to prevent a change tn Ae i^ogressire
motion. The period of rotation will depenatb this oblique
force, and be unyaried while wiinfluenced by other causes, or
bf forces acting towards the same parts on both sides the
coitre* Hence the rotations of the planets will be uniform ;
but theijp existence and' periods ciln be known only by obser-
vations. The astonishing accuracy with which c^estial ob-
servations have been conducted within the last one hundred
years, has enabled astronomers to demonstrate that the neigh-
bouring planets very sensibly affect the figure of the earth's
orbit, and consequently its motion in its orbit. Of this every
one may be convinced who examines the calculus employed
in ascertaining, for any particular point of time, the sun's place
in the heavens ; or. which is the same thing, the point of the
earth's orbit, whicn is exactly oppoi^ to the place of the
earth in this orbit Thus the maximum that the earth is af-
fected by Venus, is nine seconds and seven tenths of a degree ;
by Mars', six seconds and s^ven tenths ; and by Jupiter, eight
seconds and two thirds, &c. But no astronomer, since the
foundation of the world, has been able to demonstrate that
the earth's motion in the heavens is at aU accelerated or re-
tarded by the diurnal rotation ; or, on the other hand, that
the earth's motion on its axis experiences the least irregulari-
ty from the annud revolution. How wonderful is this con-
trivance ! and what incalculable benefits result from it ! The
iminterrupted and equable diurnal rotation of the earth gives
us day and night in their succession, and the annual revolution
causes all the varied scenery of the year. If one motion in-
terfered with the other, the return of day and night would be
irregular ; and the diange of season attended with uncertain-
ty to the husbandman. These two .motions are, therefore,
harmoniously impressed upon the earth, that the gracious
promise of ik^ Great Creator might be fulfilled : <* While the
earth remaineth, seed-time and harvest, and cold and heat, and
immmer and winter, and day and night, shall not cease."
The double motion of a secondary plitnet is still more singular
than that of its primary ; for, (taking the moon for an exam-
}^) besides its particular revolution round the earth, which
is performed in twenty-seven days, seven hours, forty-three
minutes, four seconds and a half; it is carried round the sun
with the earth once every year. Of all the planetary motions

A DISCOURSE ON HEB. XI. 6«. 907

widi wMch we. hare a tolerable acquaintance, that of the moon
jf( the most intricate : upwards of twenty equations are neces-
sary, in the great majority of case^, to reduce her mean to her
true place ; they depend on the different distances of the earth
from the sun in its annual revolution, the position of the lunar
nodes, the moon's place in her orbit, and various other causes,
including, the effects of the planetary attractions. Who can
form an adequate conception of that influence of the earth
which thus draws the moon with it round the sun, precisely
in the same manner as if it were a loose or detached part of
the earth's surface, notwithstanding the intervening distance
of about two hundred and forty thousand miles ; and, at the
same time, leaves undisturbed the moon's proper motion
round the earth ? And what beneficent purposes are sub-
served by this harmony ? In consequence of it we have the
periodical returns of new and full moon ; and the ebbing and
flowing of the sea, which depend on the various lunar phases,
with respect to the sun and earth, (as is demonstrable from
each of these phases being continually contemporaneous with
a particular phenomenon of the tides,) these always succeed
each otlier with a regularity necessarily equal to that of the
causes which produce them. These motions of rotation and
of a secondary {^anet about its primary, clearly demonstrate
the existence of a Supreme Intelligent Cause who first gave
them birth.

Phenomenon III.

The impression of an inconceivably rapid motion upon the
earth, without disturbing, in the smallest degree, any thing
upon its surface, or in the atmosphere which surrounds it, is
another instance of the infinite wisdom of God. That princi-
ple with which God has endued the celestial bodies, in order
to accomplish this end, is called granty, or attraction. The
existence of this influence is easily demonstrable from the cu-
rious law which pervades all the bodies in the solar system,
and probably every other body in the whole compass of
space. This law, viz. that the squares of the periodic times
of the planets are to each other as the cubes of their mean
distances from the central body, was first discovered by Kepler,
and afterwards demonstrated by Sir Isaac Newton, as the ne-
cessary result of a still more general law, viz. that gravitation

I

t

306 ON THtf 8KINO AND f ROtriDSNCE OF A GOD :

b directly as the quantity of matter, and Inversely as tbe
sqnaie of the distance. Thiis, if the distance of but one
planet frcmi the sun be known, and the periodic revolutions
of the whole, the distance of each from the sun is easily as-
certained. The maan distance of die earth from the sun has
been found by the transits of Venus, in 1761 and 1769, to be
about ninety-five and a half millions of English miles ; and
the perio(Mc times of all die planets are known by direct ob-
servation. Thus, to find the distance of Jupiter from the sun,
nothing more is necessary than first to square the period of
the earth, 965 days, 5 hours, 48i minutes ; and that of Ju-
piter, 11 years, 315 days, 14 hours and a half; and divide
the greater product by the less, to find die proportion one
bears to the other ; then to cube the earth*s mean distance
from the sun, 95^ millions, and multiply the cube by the pro-
t>ordon between the periodic times already found ; and the
cube root of the last product will be the distance required.
By this means it was tluit the distances of the difierent planets
from the sun, and of the satellites from the primaries, (for
this law extends to the satellites,) have been calculated.
From this law it is evident to every one that deeply considers
this subject, diat the planets revolve in orbits by an influence
emanating from die sun ; for the nearer a planet is to the sun,
the swifter is its motion in its orbit, and vice versa. The
singular phenomenon of a planet's describing equal areas in
equal times, results from the inability of bodies to change
dieir state, combined with a force directed to the centre round
^ich the areas are described. Thus, if a planet describe in
twenty-four hours any arc of its orbit, and the area contained
widiin that arc, and two straight Knes drawn from its extrefmi-
ties, and meeting in the sun, be ascertained, it will be precisely
equal to what the planet will describe in any other twenty-
four hours, the greater or less quantity of the arc described
being continually compensated by the less or greater extent
of the straight lines including the respective areas. We also
find that, by virtue of these laws, the motion of a planet in
its orbit is not decreased in arithmetical proportion to die in-
crease of the distance from the central body i for the houriy
orbidcal motion of the G^orgium Sidus, for example, is only
about five, dmes slower than diat of the earth, diough its dia-
tamce from the sun is full nineteen dmes greater.

t^
*

A DISCdVRSti ON H£B. XI. #/ %)9

Every man may convince himself of the enstence of gtavi-
1^, by observing the phenomena attending falling bodies.
Why is it that the velocity of a falling body is continually ac-
celerated till it arrives on the earth ? We answer, that the
earth continually attracts it ; consequently, its velocity must
be continually increasing as it falls. It is also observable,
that the nature of the influence on falling bodies is precisely
the same with that which retains the planets in their orbits ;—
by numerous experiments it is found, that if the falling body
descend towards the earth 16 feet in the first second, (a
statement very near the truth,) it will fall through three times
diis space, or 48 fret, in the next second ; live times this
space, or 80 feet, in tlie third second ; seven times this space,
or 112 feet, in the fourth second ; nine times this space, or
144 feet, in the fifth second, &.c. Hence the spaces fallen
through are as the squares of the times of falling ; i, e. in the
first second the body falls 16 feet ; and in the next second 48
feet : consequently, the body falls as many feet in the two
first seconds as is equal to tlie sum of these two numbers, viz,
64, which is 16 multiplied by 4, the square of 2, the number
of secdnds it took up in falling through the first 64 feet

The above is but a very brief account of the infiuence of
this wonderful princ^le, which is universally diffused through
nature, and capable of attracting every particle of matter under
all its possible modifications, and of imparting to each sub-
stance, from the lightest gas to the most pondeil$us metal,
that property which constitutes one body specifically heavier
or lighter than another* To detail all the benefits which re*
suit from it, would be almost to give a history of the whole
material creation. But it may be asked. What is gravity ?
To the solution of this question natural philosophy is unable
to lead us. Suffice it to say, all we know of gravity is its
mode of operatioh, and that it is, like its Great Creator, an all-
pervading and continued energy. Therefore, that z/ is, and
not in what it consists, is capable of demonstration.

I gladly borrow the Conclusion of a very surprising and
deeply scientific work, just now published, entitled, " A New
Theory of Physics, founded on Gravitation; appHed to explain
<he iHienomena of Chemistry, Electricity, Galvanism, Magnet-
ism, «nd Electro-Magnetism. By T. Exely, M.A."

" Of all the departments of natural philosophy, that of phy-

810 ON THE BEING AND PROVIDBNCB Of A GOD .

sical astronomy, at ^he first sight, would seem more than any
other to be placed beyond the reach of our faculties ; but it i$
well known that there is none in which we have advanced
with so much success, and demonstrative certainty ; for this
we are chiefly indebted to our illustrious countryman, Neiaton
From the exposition of the laws of one single agent, the force
of gravitation, all the movements of the solar system are de-
veloped, as well those of rotation, as those which relate to
their periodical revolutions, and even the anomalies, and ap-
parent irregularities, are under the dominion and control of
this power. Now, since we are satisfied of die existence of
the principle of gravitation, and admit that it afiects every atom
of matter, we ought to examine the actions of bodies on each
other at minute distances, with the view of finding what part
of these actions is attributable to gravitation. Philosophers
seem to have agreed to discard the operation of this force, ex-
cept at sensible distances ; but if gravitation be not the sole
agent, it must needs, at these exceedingly small distances, act
a very distinguished and important part, in producing the
changes which are constantly going on in nature. Do not
lose sight of gravitation ; — and, by pursuing this thread, you
wUl be guided through the mazes of a most intricate kb3nrinth9
to a situation exceedingly near the seat of its activity. H^re
it will be seen that the whole mass of force presents its resistr
ance equally, uniformly, and with immense efiect, on every
side ; coiftequently this cen^e has every property of a solid
substratum, and there is no imaginable use, as &r as we can
perceive, for a solid nucleus, which is not answered by this
concentrated force, this itself forms the solid part of matter.
It is not here supposed that force acts against nothing, but
against another opposing force : we know nothing of matter^
but by the forces which it exerts, and which doubtless
constitute its nature. Does any one ask — What is matter,
and what is force ? It may be answered, — Matter b force
applied and exerted in a peculiar way : and reciprocally force
operating in at;ertain mode, constitutes matter. Is the inquiry
pursued, — What it this force applied and exerted so as to con-
stitute matter ? We cannot tell what is its essential nature,
more than this, that it is a power acting against a similar
power, and may be greater or less than the other, or equal to
it, l^ing, as far aa it respects matter, a wonderful act of the

A DISCOURSE ON HEB. XI. 6.

311

Brer-living God, who worked aD things according to the
counsels of His Will. Every atom of matter, as will be seen
from the view we have given of it, was created or brought into
Existence by an operation of the Almighty Power of God, and
continues to exist by His continued act, either immediate or
mediate ; for thet same power, which first produced this sub-
stance, is requisite to sustain or uphold it in existence. Tlie
inconceivable myriads of atoms, which are contained in bodies,
tend to excite astonishment, and present before us an inex-'
pressible sublimity. Here we see the act of creation and con-»
servation ; and, when we extend our views to the innumerable
huge bodies, which compose the universe, and to the multiplied
millions of millions of atoms in each, with the united actions
of their concentrated forces ; we are prepared to say, that
Power belongeth to God alone.

"There is no less evidence of* supreme Wisdom in the
structure of matter : the law of force, which constitutes its
actions, is adapted peculiarly to preserve the existence, and
constant harmony of the universe. The same law of force is
equally subservient to maintain' the beautiful order, and motions
of systems of wprlds, and to regulate the various changes and
modifications, which bodies and atoms are designed to under-
go, in their connexions and combinations with each other. The
all-powerful hand of the Creator could certainly have consti-
tuted matter with forces varying by other very dififerent laws;
but we can conceive of none, which could have so cQppletely
answered the great ends of creation in the constitution of the
universe, and the regulations and organizations of its several
parts. The same Wisdom is seen in the variety of the atoms
of matter, and the proportions of eacli sort, none are in deflect,
none in excess ; and from the nature of their constituent
forces, there is a constant tendency to preserve the established
order of things, according to an All-wise and Infinite design.
We are easily led to perceive, that it was in the mind of tfie
Creator to form beings more elevated in nature than mere
matter ; hence. He has superadded a principle, superior to that
which has been the subject of this Treatise. I mean vegetable
life. .This, whatever it is, is associated with the seed of the
plant, and directs the combination^ of common matter, when
put into suitable circumstances, according to the nature and
species of the vegetable whieh is to be unfolded and matured.

812 ON tHB ftSINO AND PROVIDENCE Of A GOD T *

TTie principle of animal life is still more dignified. This prin^
ciple is hid in the ovum, as that of the vegetable is in the seed.
It directs the growth of the animal, as well as the peculiari-
ties of its shape and organs ; and the developement of thescfj
reciprocally aids the principle itself, which becomes capable
of supporting and directing wonderful movements, actions/
arid instincts. The result shews, that the Omnipotent Creator
had purposed to form a being, who should possess a nature
far more transcendant than that of the mere animal ; one pos-
sessing an intelligent mind, capable of surveying His works,
and of rising from the survey of these to their Great Author.
This did not escape the notice of the Roman poet, as stated
in those well known lines :

Sancthu hia animal^ mentiaque enpaeiua alkir^

Fifunt in effigiem moderantum cuncta Deorutn.
Pronaqu6 cum apectent animaUa OBt&ra terranif
0» lamini aublime dedit ; ccilumque iueri
Juaaity et erectoa ad aidera tollere vultua.

Ovid^Metam. lib. u L 7^

'A creature of a more exalted kind

Was wanting v^ and then was meta ded^ied: • '

CooaciouB of thought, of more capacious breast,
For empire form^ and fit to rule the rest : —
^ ^hus while the mute creatbn downward b^id ' ' ^

Tbeir siffht, and to their earthly mother tend,
Man looks aloft; and with erected eyes
Behcdds his own hereditary ^ies.'

Drtfden.

** The material part of the earth is adapted to nourish and
maintain the vegetable worlds and this serves to support the
animal kingdom, while the whole contributes to the mainte-
nance and pleasure of man in his present state. But the in-
telligent and rational principle is capable of more elevated
enjoyments and exercises in the pursuit of truth, and the dis-
cernment of right and wrong ; and still more, in yielding due
homage to his Creator, and in presenting cordial expressions
of gratitude, veneration, and worship.

" It is very observable, however, that some disorder has
affected the human race. We search in vain in the book of
nature to ascertain either the cause or remedy of this evil.
Revelation alone furnishes this most important of all know-
ledge. The Sacred Scriptures shew us the path of life, and

< ' 1 OteCOtKSG OH tIEB. XI. 6. SiH

direct us in the right use and manaf^ement of nature Id ge'
neni, as it rejects the promotion of our present and future
felicity."

All these things prore not only that there is « God infinite*
\y powerful and intelligent, but also kind and merciful;
Working all according to the counsel of His will, and cauung
all His operations to result in the benefit of His crestures.
They prove also, that God is continually present, eupportmg
all things by His energy, and that, whUe hie working is mani"
fest, His ways are past finding ont Yet, as far as He may
be known, we should endearour to know Him '. for, he that
Cometh unto God milst know that He, is. Without ^s, it is
not Ukely that any man will serve Him ; for, those alone who
know I£m, seek Him; and they only, nho put their trust in
Hinii can testify Heia l)te retaarder of them wha Mligenti^
seek Him.

The EioBT PKoFOBiTlONS included In the argument a priori.
are formed totally independently of all conHderatioDs of the
Divine Being in reference to His aOs ; that is, to His attari-
butes in energetic operaiion, becoming cauaea of certaiq, or
any effectsi They discover His Being, and sevenpl of His
P^ections, independently of His worksA His Being- and per-
fections argued from creation, jtravidenoet and redemption,
belong to ^e argument a posteriori. Now, though the above
mentioned propositions were conceived, stated, and ai^;ued«
as if there were neither creation nor prozAdenc^f'-^oi -even
the existence of a revelation ; yet by Uiem, His Being, *t«-
nal, unori^ated, and independent, with many of His Mseu'
tial attributes, are clearly demonstrated ; and thus &r, we can
go, being led by what is called ike light of nfflhwe ;— ^md it
must be as edifying as it is pleasing to find that the Holy
Scriptures assert precisely .the same things of this Beings
So diat we have not only diose things from reDelation whidi
we have been able to fiiid out by rcastm, or the light of na-
ture, but besides them, a multitude of others, which lie far
beyond the verge and limits of reason, or the hght of nature,
— such as the creation, fall and redemption of man, the int'
mortality of the taul, future rewards and punishments, &.c.
&c. This is no mean proof that the Sihle is from God ;
and, that nhat is called the light of nature is a ray from the
infinite splendour of the Eternal Sun of Wisdom and righle-

VOL. II. 40 3 P

314 ON THE BEING AND PROVIDBNCE OW A OOD :

ousness. And thus both reason hnd revelation illustrate each
other, and conjoin to point out thai Infinite Source of being
and b^ieficence, who is alone the Supreme Good of man.

To shew, that without having any kind of reference to it,
the Scripture proclaims those essential and important things
found out by the arguments a priori^ take the following ex-
amples : —

1. Hie Scriptures assert, that there is one only Godj Pent,
iy. 39. tL 4. 2 Sam. vii. 22. Psal. IxxxvL 10. Jer. x. 10,
11. xlv. 6. Matt xix. 17. John xvii. 3. 1 Cor. viii. 4 — 6.
1 Tim. ii. 5. vi. 15^

2. That this God is a Being of all possible perfections^ Matt.
T. 4B. 1 Chron. xxix. 11. Psal. viii. 1.

3. That this God is the Creator of aU things, Gen. i. 1.
PsaL xxxiiL 6. Acts xiv. 17. Heb. xl 3.

4. That He is Omniscient, i. e. perfectly wise, and knows
all Odngs, Jobix.4. 1 Tun. L 17. IsaL xl. 13, 14. 1 Sam.
u» 3. Job xxxvi. 4. xlii. 2. Psal. cxivii. 5. Jer. xxxiL 19.
Acts XV. 18.

6. That He is an Eternal Spirit, John iv. 24. Heb. xi
27. 1 Tim. vi. 16. Dent xxxiiL 27. Psal. xc. 2.

6. That He is Omnipresent, 1 Kings viii. 27. PsaL
cxxxix. 7 — 10. Jer. xxiii. 24.

7. That He is Omnipotent, Jer. xxxii. 17. Rev. xix. 6.
PsaL cxlv. 3. Job ix. 4, &.c 1 Chron. xxix. 11, 12.

8. Hiat He is Immutable, Exod. iii. 14, Mai. iiL 6. Heb.
1 10—12. Jam. i. 17.

9. That He is Incomprehensible, Job xi. 7. Psal.
cxxxix. 6. Eccles. iii. 11. viii. 17. 1 Tim. vii. 16. Rom.
xi. 33.

10. That He is essentially Good, Psal. Iii. 1. cxlv. a Matt
xix. 17. Jam. L 17. Exod. xxxiv. 0. 1 John iv. 8.

11. T^at He is True and Faithful to all His engage-
ments. Numb, xxiii. 19. Deut vii. a 2 Sam. vi. 28. Tit
L2.

12. That He is infinitely Pure and Holt, Isai. vi. 3. xlijL
15. Ivii. 15. Psal. cxlv. 14. Rev. xv. 4.

13. That he is infinitely Just, Psal. xxxvi. 6. cxxix. 4.
cxix. 137. Rom. ii. 0. Acts x. 34^ 35. Rev. xv. 3.

14. That His Providence is not only general but parti-
cular, governing and preserving all things, Psal. xxxvi. 0. dv.

A DISCOimSE ON HBB. XI. 6. 3l6

cm cxcnri. 25. cxlv. 13, &c. Job xii. 10. Acts xiv. 17.
xvii. 28. Matt x. !29, 30.

15. That He loves man especially, and presses all Ihe ope-
rations of all inanimate and animate beings, into His service,
Prov. xvi. 33. Psal. Ixv. 9, &c. cir. 13—30. cxlv. 15, 16,
33. cxlvii. 16, 18. Amos iii. 6. iv. 7. Job xxxvii. xxxviii.
xxxix. For, all creatures, whether corporeal or incorporeal,
animal or spirittuil, not only owe their being to God, but they
owe also, iheir efficacy to produce any effect, to the agency
of a Divine Power in and upon them ; as all creatures, every
moment, depend upon God, for the continuance of their ex-
istence.

See Doddridge, and other writers, on this argument*

Some Observations on the Divine Providence.

The providence of God in renewing the wastes of nature,
and in fructifying barren tracts, so as to make the wilderness
a fruitful field, and even the sterile rocks a vegetable surface,
is a subject of astonishing beauty and contrivance ; and as
such is worthy of the contemplation of angels and men ; and
is a sovereign proof of the being and love of the Great First
Cause and Preserver of all things. In order to set this in a
clear and impressive light, I borrow, gladly and gratefully, the
foUowing observations from a late periodical work*

*^ Nothing can be more beautiful in itself, or more deeply
interesting to a reflecting mind, than the proofs by which na-
ture constantly produces an accession of soil, and an accumu-
lation of vegetable matter to render it fertile. The process is
varied so as to be exactly adapted to overcome the olfstacles
which the circumstances of each particular district present ;
but although the means employed are infinitely various, the
final result is always the same. When the surface of a rock»
for instance, becomes first exposed to the atmosphere, it is at
once attacked by agents which operate on it, both mechanic
cally and chemically. Light calls into activity the latent
HEAT ; the pores become by that means sufficiently enlarged
to admit particles of moisture, which gradually abrade the
surface, and produce inequalities ; upon these inequalities the
seeds of lichens and mosses are deposited by the atmosphere ;
these forerunners of vegetation take root, and the fibres by
which some sorts of these diminutive plants adhere to th^

dl6 ON THE BSINO AVP PROTIDXNCE OV A GOD :

n>cky eoncoct a vegetable acjd peculmrly. adapted to corrode
the substance with which it comes in contact, and increases
the inequalities which heat and moisture had already formed.
Tliese cUminutiye plants decay and perish ; when decomposed,
they form a vegetable bed suited to the production of larger
plants ; or, when the surface of the rock happens to present
clefts or natural crevices, they fall into them; and there
mingling with fine particles of sand, conveyed thitfier by the
atmosphere, or crumbled by the action of the air from the in-
ternal surfaces of the crevides themselves, they form fertile
mould. Nature having advanced thus far in her preparations,
makes another forward step. She sows the soil which has
been produced by the decomposition of vegetable matter, wiih
eome of the more perfect plants which it has now become ca-
pable of sustaining. These continue to be produced and de-
composed, until a soil has been prepared of sufficient depth
lind richness to bear plants of still higher quality and larger
dimensions. The process of nature acquires accelerated force
us it advances towards its consummation. When a sufficient
depth of soil has been formed to produce ferns for instance,
these annually decay and die : their decomposed materials
gradually form little conical heaps of vegetable mould round
the spot on which each plant grew. When this has gone on
for a period of sufficient length to spread these cones over a
given surface, nature takes another stride : she sows furze,
thorns, and briars, which thrive luxuriantly, and by annually
shedding their leaves, contribute in the end to add greatly to
both the depth and fertility of the mould. This species con-
stitutes, in truth, the means which nature principally uses m
preparing a bed for the growth of the more valuable trees.
It is wefi known that these are the plants which make their
first appearance in fallows, or in woods which have been re-
cently cut down. Into the centre of a tuft of brdmbles, is ac-
cidentally carried the seed of the majestic oak ; meeting with
a congenial soil, it soon vegetates ; it {s carefully and efiec-
tually cherished and protected by its prickly defence, against
»11 injuries from the bite of the animals which roam over the
waste. The larger trees having reached a height and size
which render shelter unnecessary, destroy their early nurses
»nd protectors, by robbing them of the light and the air in-
dispensable for their well being. The ihoflmy plants then re-

▲ DISCOUHSIt ON BBB* XI* 6. 817

th^ to the OQlddrtB of the forest, where, in the enjoymemt of
an abundant supply of light and sun, they continue gradually
to extend the empire of their superiors, and make encroach-
ments upon the ^lam until the whole district becomes, at
length, covered with magnificent trees. The roots of the
larger trees penetrate die soil in all directions : they even find
their way into the crevices of the rockst fitted as these are
already, by decomposed vegetable matter : here, they swell
and contract as the heat and moisturb increase or diminish*
They act like true levers, until they gradually pulverize the
earthy materials which they have been able to penetrate.
While the roots are thus busy underground, boring, under"
mining, cleaving, and crumbling, every thing that impedes
their progress, the branches and leaves are equaUy indefatiga-
ble overhead. They arrest the volatile particles of vegetable
food whidi float in the atmosphere* Thus fed and sustained,
each tree not oi^y increases annually in size, but produces
and deponts a crop of fruit and leaves* The fruit becomes
the food of animals, oris carried into a spot where it can pro
duce a new plant; the leaves fall around the tree, where they
become graidually decomposed; and, in the lapse of ages,
make a vast addition to the depth of the vegetable mould ;
whilst the decomposition of vegetalbles makes a gradual addi
tion to the depth of the cultivatable soil, another c^use, equal
ly constant in operation, contributes to increase its fertility —
the produce of the minutest plants serves to subsist myriads of
insects ; after a brief existence, these perish and decay : their
decomposed particles greatly fertilize the vegetable matter
with which they happen to min^e. The period at last ar-
rives, when the timber, having reached its highest measure
of growth and perfection, may be cut down in order that the
husbandnum may enter upon the inheritance prepared for him
by the hand of the all-wisb and ALii-BENEFicsNT Author of
Ids existence. Such is the system which they who have eyes
to see, may see. Plants which appear worthless in them^
selves-^— those lichens, masses, heaths, ferns, furze, briars^
and brooms, in which economists, forsooth ! perceive only the
symbok of eternal barreime»-«re so many instrumento em-
j^yed by perfect Wisdom in fertilizmg new districts for the
occupation of future generations of mankind : —

* The eoarae of nature M the art of God.'

2d8

y

318 ON THE BEING AND PROTtDENCB OF A OOD ?

*' The constant depasturing of cattle on wastes and cam-^
mons counteracts the means which Providence makes use o£
in producing fertility ; and, in consequence, greatly retards
the period when the soil becomes sufficiently deep for agri-
cultural purposes. There is not perhaps a healthy waste
which would not become a forest^ were the commoners re-
strained from setting their flocks upon it

'* It is a well known fact, that wherever trees of any parH-
cvlar species have fallen into decay, other trees of the same
species, will not naturally thrive : for instance, when a forest
of firs falls naturaUy into decay, it is never found to be suc-
ceeded by another crop of firs, but by hirchj oaks, or other
species congenial to the soil virhich the firewood had formed.
Therefore, oaks should not be planted to supply the place of
oaks already cut down from that place, no more than wheat
should be sowed in the same field where wheai grew in the
preceding year. Plantations should be encouraged on all
waste and common lands. In such, we behold the most ef-
ficient means which could have been adopted towards cover-
ing these barren tracts with a depth of soil adequate for the
purpose of husbandry. Many of the trees ordinarily planted,
and more efiq[>ecially the larch, are known to destroy the heaih,
and to aflbrd a shelter highly favourable to the growth of fitf-
tritious grasses.^^-^'See No. 76 of the Quarterly Review,
p. 438.

There is no land, howsoever sterile, which, by judicious
draining or planting, may not become of the utmost benefit
to man. Nature is God*s agent ; but He has given man un-
derstanding to be a co-worker with this agent, and to direct
and help her operations. Art may not only embellish nature,
but, by the assistance of industry, render her still more
abundantly fruitful.

If God have said, *< In the sweat of thy brow thou shalt eat
bread,'' He has, even in this, strongly intimated, that the man
who industriously plies his tillage, though to lassitude and
sweat, shall have bread to eat.

Thus, then, the sun, moon, planets, rain, dew, snow, trees,
herbs, shrubs, funguses, and vegetable excrescenses of every
kind ; — all the smaller animals and most despicable insects ;'—
grass, com, oil, water, fire ; — the brutes and the angels, which

A DISCOURSE ON HEB. XI. 6. 319

•

were all made by and depend upon Him ; — ^are the sefvants
of man. And thus rea^m and refoelcLtum conjoin to prore
that there is a God— 'that He is ^oo(2 — that He haieih nothing
that He hath made — that He is Umng to every man — that
He iDould have none perish or be wretched — and that He is
the Rewarder of them that dUigenUy seek JETm.— See Dodd-
ridge, Clarke, d&c

END OF VOL* n.

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