b'\n\n\n\n\n\n\nb-<<\' \xe2\x96\xa0 \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\njir \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\xe2\x80\x94 \n\n? ..... \xc2\xbb \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\\ \n\n\n\n\n# \n\n. \'\xe2\x80\xa2 \xe2\x96\xa0 \xe2\x80\xa2 \xe2\x80\x99 \xe2\x96\xa0 A \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\nP, \n\n\n\n\n\' \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n.v:v \n\n\n\' 1* \xc2\xbb* \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n~ \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\nI >\xe2\x80\x99-#\xe2\x80\xa2 \n\n\n\n\n> v \n\n\n\xe2\x80\xa2# \n\n\n\n\n\n\n\n\n\n\n\n\n_ wn \xe2\x96\xa0-* %. \n\n\xe2\x80\xa2 V \xe2\x80\xa2, , 4 \n\nv -iS W \n\n\n\n\n*If \n\n\njwf \n\n\n\xe2\x96\xa0 \n\n\n\xe2\x80\xa2t - \xe2\x80\xa2 #. \xe2\x80\xa2 \n\n\n\n\n\n\n%\\ , \n\nV\'fti \n\n\nwm \n\n\nm \n\n\n\n\n\n\n\xe2\x96\xa0 \xe2\x96\xa0 .> j <: \' \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\nraft*i \n\n\nfv * lY ; \n\n\n*Jfe \n\n\n*!\xe2\x80\xa2* \n\n\nMi \n\n\n\xe2\x80\xa2v. \n\n\n\n\n\n\nft \n\n\n\n\n\n\nMjf. \n\n\n\n\n\n\n5 ? > \n\n\n\n\n\n\n\xe2\x80\x99* \xe2\x80\xa2 \xe2\x80\xa2\xe2\x80\xa2 \' 4 k \n\n\n\n\n\n\n\n\n\n\nI \n\n\nri \n\n\n\xe2\x96\xa0 y Vi - \n\nft&H* /. , \' <\xe2\x96\xa0 \n\n- . . \n\n\n\n\n\n\n\n\n\n\n\n\n. 4 \n\n\n* > 4 * \n\n\n\n\n\n\n\xe2\x80\xa2 - a\xc2\xbb \n\n\n\n\n\n\n\n\n& \n\n\n\n\nM \n\n\n\n\n{44 -v. . - \n\n\n\n\n\xe2\x99\xa6ft \n\n\nV \n\n\n\' > \' \xe2\x80\xa2 -V. V. \n\n\xc2\xa7L A \xc2\xbb. \n\n\n]i\'r \n\n* iA K i \n\n\n\n\n. A \xe2\x96\xa0 \n\n\n\n\n*U*\'V \n\n\ns .. 1 \n\n\n\' \xe2\x80\x98t r \' \n\n\n\n\n\n\n\n\nr 4 \n\n\ny \n\n\n,* \n\n\n$ \n\n$4 \n\n\n\n\n% \n\n\n\n* \n\nI \n\n\n\n\n\xe2\x99\xa6 \n\n\n\xe2\x99\xa6 *, \n\n\n\n\n\n.4 \n\n\n\n\n\n\n\xe2\x80\xa2 \xe2\x80\x98 i\' \n\nk- ft \n\n\n\n\n\n4 \n\n\n\n\n\n\n\n\n\n\n\n\n\n\nyr \n\n\n\n\n\n\n\n\n\n\n\n\n> 1 \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\nI \n\n\n\n\n\n\n\n\n\n* \n\n\nI \n\n\n\n\ni \n\n\n4 \n\n\nr \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n* \n\n\n\n?ubli*.ihtd by M t \xc2\xa3lroih ie N Y \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\nDISCOURSES \n\n\nON \n\nVARIOUS SUBJECTS, \n\nRELATIVE TO THE \n\nBEING AND ATTRIBUTES OF GOD, \n\nAND HIS WORKS \n\n\nIN \n\n\nCREATION, PROVIDENCE, AND GRACE. \n\n\nBY ADAM CLARKE, LL.D., F.A.S. &c. &c. \n\n\nVOL. III. \n\n\nTHIRD EDITION. \n\n\nM\xe2\x80\x98ELRATH & BANGS, 85 CHATHAM-STREET. \n\nSOI.D BY J. EMORY & B. WAUGH, NeW-York ; \xe2\x80\x94TOWAR, J. & D. M. HOGAN, \nPhiladelphia ; \xe2\x80\x94Armstrong & plaskitt, Baltimore ;\xe2\x80\x94crocker & brew- \nster, Boston; \xe2\x80\x94william williams, Utica; \xe2\x80\x94Charles holiday, Cin\xc2\xac \ncinnati. \n\n\nStereotyped by James Conner. \n\n\n1831. \n\n\n\n\n\n\n\n\n\n\xc2\xa3 V \n\n\n\n\n; * \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n* \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n. \n\n\' \' \n\n\n\n\n\n\xe2\x96\xa0 \n\n\n\n\n\n\n; \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\xe2\x96\xa0 Smerfcan UniKsrefty \n\n.\xe2\x99\xa6 \n\n\xe2\x96\xa0 \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\xe2\x80\xa2* \n\n\n\n\n\n\n\n\n\n\n\n\n- \n\n\n\n\n\n\n\n\n\n\n\nN \xe2\x80\xa2 \n\n\n\n\n\n\n\n\n\n\n^ \xe2\x80\xa2 \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n* \n\n* \n\n? \n\n\n\n\n\n\nTABLE OF CONTENTS. \n\n\nSermon \n\nXXX. The .Corruption that is in the World through \n\nLfe, ... \n\nXXXI. Divine Revelation,. \n\nXXXII. The Love of God to a Lost World, . . . \n\nXXXIII. The Nature and Design of the Holy Eucharist, \n\nXXXIV. Salvation by Faith,. \n\nXXXV. The Christian Prophet and his Work, . . \n\nXXXVI. The Rights of God and Caesar, .... \nXXXVII. The Origin and EJnd of Civil Government, \nXXXVIII. Apostolical Preaching,. \n\n\n\n\n\nPage \n\n1 \n\n26 \n\n56 \n\n93 \n\n180 \n\n216 \n\n236 \n\n257 \n\n287 \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\xc2\xbb \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n*. \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\xe2\x96\xa0 \n\n\n\n\n\n\n\xe2\x96\xa0 \n\n\n\n\n\n\n\n\nV 4 \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\nI \n\n\n\n\n\n\n\nSERMONS. \n\n\n\n\n\nSERMON XXX. \n\n\n\n\nTHE CORRUPTION THAT IS IN THE WORLD \nTHROUGH LUST. \n\n\n2 PETER, Chap. i. ver. 3, 4. \n\n\n\n3. According as His divine power hath given unto us all things that pertain unto life \n\nand godliness, through the knowledge of Him that hath called us to glory and \nvirtue; or, (KaXtaavros fiixas I5ta ical apsTjj) by His own glory and power. \n\n4. Whereby are given unto us exceeding great and precious promises: that by these \n\nye might be partakers of the Divine Nature, having escaped the corruption that is \nin the world through lust. \n\n\nIn order to enter into the full meaning and force of the \nApostle\xe2\x80\x99s words, it is necessary to consider,\xe2\x80\x94 \n\nI. The People to whom the Apostle wrote, botli as to \ntheir external and internal state. \n\nII. The moral state of society , and of the world , in the time \nin which these lived. It was corrupt , internally and exter- \nnally, totally fallen from God and righteousness. \n\n\n\n\n\n\n\n\n\n\n\n2 THE CORRUPTION IN THE WORLD THROUGH LUST ; \n\nIII. The source whence this corruption proceeded : \xe2\x80\x94lust, \n\xc2\xa35 TiQvpioi, evil desire ; intensely strong and irregular. \n\nIV. The prospect there was of being saved from this cor\xc2\xac \nruption : \xe2\x80\x94the exceeding great and precious promises of God \nthat they should escape from it. \n\nV. The end to which they were called :\xe2\x80\x94God\xe2\x80\x99s own glory \nand virtue , \xe2\x80\x94or, by His glory and virtue as the means ; to \nHis glory and virtue as the end; and for which they should \nbe prepared by a participation of the Divine nature. \n\nI. Of the people to whom the Apostle wrote, both as to \ntheir external and internal state. \n\n1. The people to whom these words are addressed, were \nevidently composed of Gentile converts, and Jews who had \nreceived the faith of our Lord Jesus Christ: and apparently \nunder persecution by the unbelieving Jews; for, if they were \nthe same, as is generally supposed, with those to whom the \nfirst Epistle is addressed, they \xe2\x80\x9c were strangers , scattered \nabroad\xe2\x80\x9d throughout various provinces of Asia-Minor; viz. \nPontus, Galatia, Cappadocia, Asia, (that of which Ephesus was \nthe capital,) and Bithynia. Now, though the word strangers, \n*rctpe7rt2i)iu,ot, may refer to all truly religious people, as it seems \nto be in Gen. xlvii. 9. Psal. xxxix. 12. (see Septuagint) and \nHeb. xi. 13.; yet the inscription appears to have a special \nreference to those who were driven by persecution to seek \nrefuge in those heathen provinces , to which the influence of \ntheir persecuting brethren did not extend. And it is most \nprobable that they were not natives of those countries, for \nthey are here called 7rccpE7rt2t}f*ois diao-Tropcts, \xe2\x80\x9c strangers of the \ndispersion, in Pontus,\xe2\x80\x9d &c. And this title the Jews gave to \ntheir countrymen who were dispersed through different pro\xc2\xac \nvinces of the Greek Empire, founded by Alexander the Great, \nin Greece, Syria, Egypt, and Asia-Minor, where the Greek \nlanguage prevailed, and where the Jewish Scriptures, in the \nGreek version of the Septuagint, were read : hence, when \nour Lord, who was persecuted by the Jews, said, (John vii. \n34,) \xe2\x80\x9cYe shall seek me and shall not find me; and where I \nam ye cannot come.\xe2\x80\x9d They answered, \xe2\x80\x9cWhither will he go, \nthat we shall not find Him ? Will he go unto the dispersed \namong the Gentiles (*<$ ryv SteiFTropoiv rav \'eaa wav) and teach \nthem?\xe2\x80\x9d ver. 35. \xe2\x80\x94And that this word was applied to those, \nwho being persecuted on account of their receiving the faith \n\n\nA DISCOURSE ON II PET. 1. 3 , 4 . \n\n\n3 \n\n\nof our Lord Jesus Christ, and were driven from their native \ncountry, appears from Acts xi. 19. \xe2\x80\x9cNow they which were \nscattered abroad , oi 3iua-7rccpevT\xc2\xa3^ upon the persecution that \narose about Stephen, travelled as far as Phenice, Cyprus, and \nAntioch, preaching the word to the Jews only and \xe2\x80\x9c some \nof them were men of Cyprus and Cyrene.\xe2\x80\x9d\xe2\x80\x94See Acts viii. 1. \nwhere this dispersion of the church at Jerusalem is mentioned. \n\nI conclude, therefore, that the strangers of the dispersion , \nmentioned above, were such as I have already described, some \nof them converted Jews , others converted Gentiles , all suffering \nfor righteousness\xe2\x80\x99 sake ; and all fleeing from the face of perse\xc2\xac \ncution into strange lands, according to the direction of our \nLord;\xe2\x80\x94\xe2\x80\x9c when they persecute you in one city, flee unto ano\xc2\xac \nther,\xe2\x80\x9d &c. Matt. x. 23. Which direction was illustrated in \nHis own history , and by His own conduct. When Herod \nsought to kill the young child of whom the wise men spake, \n\xe2\x80\x9c the Angel of the Lord appeared to Joseph in a dream, say\xc2\xac \ning, Arise, and take the young child and his mother, and flee \ninto Egypt, and be thou there until I bring thee word,\xe2\x80\x94and he \narose and departed into Egypt,\xe2\x80\x9d Matt. iv. 13\xe2\x80\x9415. \xe2\x80\x9c Now \nwhen Jesus had heard that John was cast into prison, he \ndeparted into Galilee ,\xe2\x80\x9d ib. iv. 12. \xe2\x80\x9c Then the Pharisees went \n\nout and held a council against Him, how they might destroy \nHim.\xe2\x80\x9d \xe2\x80\x9c But when Jesus knew it, he withdrew himself from \nthence ib. xii. 14, 15. This people, therefore, as to their \nexternal circumstances, appear to have been in a state of suf\xc2\xac \nfering and exile, occasioned, most probably, by the persecution \nraised up against Christianity by the unbelieving Jews. \n\n2. As to their internal state, we shall see it at once, in the \nApostle\xe2\x80\x99s address :\xe2\x80\x94They were a people who were \xe2\x80\x9c chosen \nof God, through the sanctification of the Spirit ;\xe2\x80\x94obedient to \nthe truth of the gospel;\xe2\x80\x94and had received the sprinkling of \nthe blood of Jesus ;\xe2\x80\x94had a living hope of eternal glory ;\xe2\x80\x94 \nand were kept by the power of God through faith\xe2\x80\x9d 1 Pet. i. \n1\xe2\x80\x945. They were indeed persecuted, and variously afflicted, \nbut they bore those evils not only with patience and fortitude, \nbut with joy and thanksgiving , through the strength of that \nlove which they received from, and bore to, the God of their \nlives and their mercies, ver. 8. They, as Gentiles, had received \nlike precious faith with the Jews :\xe2\x80\x94did not live under any \ninferior dispensation of the Divine Spirit ;\xe2\x80\x94found themselves \n\n\n4 THE CORRUPTION IN THE WORLD THROUGH LUST ; \n\ninvested with the same religious privileges as those possessed \nby the most faithful of the children of Abraham: and the \nbelieving Jews now found their former moon-like privileges, \nchanged into those which might be compared to the sun going \nforth in the brightness of his rising, and the might of his \nstrength. They had received like precious faith with the \nApostles and their converts , the first-born of the Lord, 2 \nEpist. i. 1, &c. And it was no small privilege to the Gentiles \nto find that they were made fellow-heirs with the Jews, of the \ngrace of life; and had the gifts and graces of the Divine Spi\xc2\xac \nrit poured out upon them as they had been on the Jews at the \nbeginning. \n\n3. Though persecuted and driven to strange countries, the \neye of God\xe2\x80\x99s Providence was over them to discover their \nwants, and provide for their necessities ; and the hand of His \nmercy was open to dispense all those spiritual blessings of \nwhich they stood in need ; and so His Divine power gave \nthem all things that pertained to life and godliness. They \nwere troubled on every side, yet not distressed; they were \nperplexed, but not abandoned to despair; they were perse\xc2\xac \ncuted, but not forsaken : cast down, but not destroyed, 2 Cor. \niv. 8, 9. They found the truth of that word, \xe2\x80\x9c all things \nshall work together for good to them that love God.\xe2\x80\x9d Their \nenemies put forth their wrath, but that wrath was so counter\xc2\xac \nworked by the Providence and grace of God, that it praised \nGod; and the remainder of it he restrained. How vain were \nthe attempts of men and devils to destroy the light of the gospel \nby persecution and death ! In spite of these it grew ; and under \nthem it flourished ! The gates of hell, though opened wide to \npour out all its hosts, could not prevail against it: and perse\xc2\xac \ncution, like a good - hroad-cast sowing, dispersed the seed of \neternal life throughout the world. The persecuted went every \nwhere preaching tlfc word of the truth of the Gospel: and had \nnot the primitive Christians been burnt out by persecution at \nJerusalem, humanly speaking, it would have been a long time \nbefore Syria, Asia Minor, Greece, and Italy, could have heard \nthe words of eternal life ! Satan and his children persecuted \nand drove them from city to city.\xe2\x80\x94One company ran, and \nsowed the good seed of the kingdom ; another, driven by the \nsame agency, followed after them, and watered the seed ; and \nGod continued to reap a plentiful harvest. Never was the \n\n\nA DISCOURSE ON II PETER I. 3 , 4 . \n\n\n5 \n\n\nwise and experienced devil farther out in his calculations, \nthan when he counted on the destruction of Christianity by \nfire and sword. Under him, the Jews distinguished them\xc2\xac \nselves in the first instance, and instead of casting down Chris\xc2\xac \ntianity, they stumbled and fell, and rose no more ! Heathen \nRome followed in the same track ; the sword, the fire, the axe, \nthe gibbet, with the fangs and teeth of ferocious beasts, were \ntried in vain; and, at last, by the power of Christianity , she \nand her idols, and her instruments of cruelty, were defeated \nand cast down, even dow r n to the ground. Papal Rome , hav\xc2\xac \ning apostatized from the spirit and power of the gospel, copied \nher ancient mother, and most grievously persecuted all who \nheld the truth of God against corrupt doctrines and the uncer\xc2\xac \ntain traditions of men; but she prevailed not; the secular and \nspiritual power were conjoined to annihilate those who testi\xc2\xac \nfied against its corruptions and its crimes ; and now, that truth \nwhich entered a solemn protest against those corruptions, is \nrapidly spreading over the earth; and by it more than half \nthe world has received that heavenly light concentrated in the \nbible, which that church had first obscured by false interpre\xc2\xac \ntations ; and at last, violently snatched out of the hands of the \npeople. But God has reclaimed His own word, delivered it \nover to mankind ; and they who would not walk in the light, \nbut persecuted to death those who did, are now consigned to \ntheir native weakness, darkness, frippery, and folly : and her \nsecular power is cast down for ever : and after ruling the \nearth with her iron sceptre, she has vanished as a power, \nfrom the nations of the earth ! Where now is her terror ? \nWhere now is her fear ? and where her respect ? \xe2\x80\x94The mighty \nangel has taken up the stone, like a great millstone, and cast \nit into the sea, saying, Thus with violence shrill that great city \nBabylon be thrown down, and shall be foundjtyio more at all! \nRejoice over her, thou heaven, and ye h$ty Apostles and \nProphets, for God hath avenged you on her;\xe2\x80\x94for \xe2\x80\x9c in her \nwas found the blood of prophets and of saints, and of all that \nwere slain upon the earth,\xe2\x80\x9d Rev. xviii. 20\xe2\x80\x9424. While we \nsay, \xe2\x80\x9c Alas, alas ! for this great city!\xe2\x80\x9d let us pray that, while \nher antichristian power is crushed and dissolved, a Christian \nRome may arise, clothed with the sun, having the moon under \nher feet, and thus, illustrated with sound doctrine, unspotted \nVol. III.\xe2\x80\x94b \n\n\nG THE CORRUPTION IN THE WORLD THROUGH LUST ; \n\nholiness, and useful learning, be once more respectable among \nthe nations, and a blessing to the earth ! Amen, amen ! \n\nII. Let us consider the moral state of society, and of the \nworld, in the time in which those pious persecuted people \nlived. \n\nIt was corrupt, internally and externally; it was totally \nfallen from God, and from original righteousness. This state, \nthe Apostle points out in these words, The corruption that is \nin the world; rvs ev koctju,oj \xe2\x80\x94 (pOopuf. The word originally means \nto reduce \xe2\x80\x94to disorder \xe2\x80\x94to decompose , the component parts* \nof a thing, by putrefaction , such as takes place in the human \nbody by death. It is sown (says the Apostle) in corruption , \n<r7T\xc2\xa3tptTcci tvcpQopct, it dies, is deposited in the earth, rots or pu\xc2\xac \ntrefies ; is quite decomposed in all its parts, becomes nau\xc2\xac \nseous and horrible, totally loses its form ; in a word, is destroy\xc2\xac \ned \', i. e. is pulled down , and the once fair and comely mansion is \nseen no more ! The word, taken metaphorically, signifies mo\xc2\xac \nral corruption and destruction, and is applied to those who act \nprofligately, so that all evidence of original righteousness ap\xc2\xac \npears to be destroyed in them, together with every semblance \nof faith and virtue. In a word, it points out the carnal mind \nthat is enmity against God ;\xe2\x80\x94the old man that is corrupt \nwith its affections and desires, and all the moral evil conse\xc2\xac \nquences of the fall of man.\xe2\x80\x94This was the state not only of \nthe Gentiles, but of the Jews; for all flesh (the whole of the \nhuman race) had corrupted its way; none did righteousness, \nno, not one ! Well might a Christian in such times, and \namong such people, be considered a new creature :\xe2\x80\x94a human \nbeing of a different species to any ever seen in Pontus, Gala\xc2\xac \ntia, Cappadocia, Asia, or Bithynia. All the rest were corrupt\xc2\xac \ned and corrupters : purposing, working, and living in the cor\xc2\xac \nruption that is in the world; that prevailed not only univer\xc2\xac \nsally among them, but in the whole habitable globe besides. \nAnd these dreadful propensities reigned in the heathen world \nwithout check or control,\xe2\x80\x94nothing could resist their over\xc2\xac \nwhelming influence; and there was no cure in the wisdom of \nman, for this universal contagion; for the world by wisdom \nknew not God. The whole world lay in the wicked one; and \nnone but the all-conquering Lord could drag this lost world \nout of the arms of Apollyon, cancel the sin, and cleanse the \ncorrupt heart. \n\n\nA DISCOURSE ON II PETER I. 3, 4. 7 \n\n1. All were internally corrupt: the whole system of pas\xc2\xac \nsions, appetites, faculties, and mental powers, were in a state \nof uncleanness, disorder, and confusion. All the imaginations \nof the thoughts of the hearts of men were evil, only evil,and \nthat continually, Gen. vii. 5, &c. And no wonder, for the im\xc2\xac \nage of God was erased from the soul; the Satanic image took \nits place, and thus the heart became deceitful and desperately \nwicked,\xe2\x80\x94indescribably and inconceivably so: for God alone \ncan fully know the depth of the wickedness of the human \nheart. \n\n2. All were externally corrupt: for, in consequence of the \nfallen state of man, and the internal wickedness of his heart, \nthe earth was filled with violence. The evil principle showed \nitself by evil practices: and as the carnal mind is enmity \nagainst God, so is it enmity against man : every man carries \nin himself naturally, a foeman\xe2\x80\x99s heart; and hence disputes, \ncontentions, strifes, variance, emulations, hatred, malice, bat\xc2\xac \ntery, private murders, and public wars ! With these were asso\xc2\xac \nciated what may be called domestic evils, adulteries, fornica\xc2\xac \ntions, lasciviousness, uncleanness, with drunkenness, revellings, \nand such like.\xe2\x80\x94All these proceeding directly from the corrup\xc2\xac \ntion of the human heart. This corruption was in the world, \nand is still in the world; but it is now, in some respects, curb\xc2\xac \ned by the gospel;\xe2\x80\x94and yet in every case where the hit of \nlegal restraint is taken out of their mouth, or the reins of pub\xc2\xac \nlic authority and discipline are slackened, the evil becomes \nmanifest: and thus every unregenerate man shows himself to \nbe a child of corruption ,\xe2\x80\x94-a fallen spirit intent on the gra\xc2\xac \ntification of the flesh, and capable of all mischief. And yet, \nwith all this proneness to sin, and fellness of disposition, \nwretched man will affect to be a religious creature ! He will \nhave a God! this God shall have His worship, and His pecu\xc2\xac \nliar rites! But where shall this God be found ? The poor \nhuman fool makes one with his own hands, gives it attributes \naccording to his own heart; and offers it a worship in which \nall the carnalities of his own apostate nature are gratified! \nThus his system of idolatry is at once the evidence, the proof, \nthe fosterer, and support of his corrupt nature. And hence in \nno system of idolatry, or worship invented by man, could there \never be found a moral cure for sin : as all the figments of false \nworship sprung from the corrupt principle in the mind ; and \n\n\n8 THE CORRUPTION IN THE WORLD THROUGH LUST; \n\nit cannot be supposed that the stream should rise higher than \nthe fountain; or that an effect could destroy its cause : hence \narises the nullity of all false religion as to its beneficial moral \neffects, upon either individuals or society. Where such reli\xc2\xac \ngions find man, there they leave him: but as they proceed \nfrom the corrupt spirit, and are framed for the gratification of \nthe corrupt appetite, they foster the seeds of vice; and thus \nthe devotee becomes more animal , more sensual, more devil\xc2\xac \nish, proceeding from worse to worse, till the heart becomes \ntotally hardened through the deceitfulness of sin :\xe2\x80\x94till the hu\xc2\xac \nman being disappears, and the beast and the devil , in a fearful \ncombination, occupy the place of man! \n\nAs there is no effect without its eause , and this moral cor\xc2\xac \nruption is evidently an effect, we should now consider,\xe2\x80\x94 \n\nIII. The source, or fountain, whence this corruption \nproceeds. \n\nThe Apostle has not left us to seek this from conjecture; \nhe mentions the thing itself:\xe2\x80\x94\xe2\x80\x9c The corruption that is in the \nworld through lust,\xe2\x80\x9d \xe2\x80\x94iv tTnOv^iet. When we can ascertain \nwhat the precise meaning of this term is, we shall then know \nwhence this corruption has flowed, and how it is maintained in \nthe world. \n\nThe term lust, used by our translators here, is defined by \nour best lexicographers, \xe2\x80\x9c Desire\xe2\x80\x94Inclination\xe2\x80\x94Will\xe2\x80\x94Carnal \ndesire\xe2\x80\x94Any violent or irregular passion.\xe2\x80\x9d It comes to us \nfrom the Teutonic, through the Anglo-Saxon, lupt, from \nluptan, to desire, to delight, or be delighted; \xe2\x80\x94but neither in \nthe Anglo-Saxon, German, or Dutch, in all of which it exists \nin the same meaning, does it signify carnal or libidinous de\xc2\xac \nsire, which we generally mean by lust, unless joined by some \nother word to qualify it to this sense, or fix it to such a mean\xc2\xac \ning:\xe2\x80\x94as hope lupt, base, low, bad, or impure desire. And \nSt. Paul seems to qualify the word \xc2\xa3V<0 imc<<* in the same way, \nto give it that meaning which the simple word generally bears \namong us :\xe2\x80\x94 e. g. 1 Thess. iv. 5. Not in the lust of con\xc2\xac \ncupiscence,\xe2\x80\x9d fui iv 7rct6st t7ridvf*.lct$, not in passionate desire, as \nit is most correctly translated by the Rev. J. Wesley,\xe2\x80\x94who \ngives the word e7ri6vfu\'oi the same meaning, desire, which the \nword lupt, lust, had in our ancient mother-tongue, and which \nour translators have given it in several parts of the Bible, of \nwhich the following are proofs. In Numb. xi. 4. it is said that \n\n\n9 \n\n\nA DISCOURSE ON II PETER I. 3 , 4 . \n\n\xe2\x80\x9c the people fell a lusting , and said, Who will give us flesh to \neat ?\xe2\x80\x9d Now this lusting , or as the margin has it, lusted a lust , \n(mNn iiNnn hithavu taaveh, \xe2\x80\x9c earnestly desired a desire,\xe2\x80\x9d) \nwas simply an intense desire for flesh meat , instead of that \naerial substance called manna , of which they were now weary ; \nand to meet this desire, which in Itself was not criminal, the \nLord worked a surprising miracle! By the same word is \noften expressed a desire which is perfectly innocent , and the \nobject of it perfectly lawful: see Deut. xii. 15. \xe2\x80\x9c Thou may- \nest kill and eat flesh in all thy gates, whatsoever thy soul lust - \neth after, according to the blessing of the Lord thy God which \nHe hath given thee ; see also verses 20, 21. We see, there\xc2\xac \nfore, that the word lust is used to express not only an inno\xc2\xac \ncent desire , but a desire that has for its object a lawful thing , \nand the lawfulness of the thing, and the innocence of the de\xc2\xac \nsire, are proved by the permission of God to use that abun\xc2\xac \ndantly, which His good providence had provided for them. It \nwas thus commonly used among our ancient writers. So in \nSpenser\xe2\x80\x99s Shepherd\'s Calendar for July, in the Eclogue of \nThomalin and Morrel , \xe2\x80\x9c made,\xe2\x80\x9d as the argument says, \xe2\x80\x9c in the \nhonour and commendation of good shepherds; and to t*he \nshame and dispraise of proud and ambitious pastors.\xe2\x80\x9d\xe2\x80\x94 Mor\xc2\xac \nrel speaks; \n\n\xe2\x80\x9cWhat ho, thou jolly shepherd\xe2\x80\x99s swain, \n\nCome up the hill to me; \n\nBetter is, than the lowly plain, \n\nAls for thy sheep and thee.\xe2\x80\x9d \n\nAmong other things Thomalin answers:\xe2\x80\x94 \n\n\xe2\x80\x9c But if thee lust to holden chat \nWith seely shepherd\xe2\x80\x99s swain, \n\nCome down , and hear the little what, \n\nThat Thomalin can sain.\xe2\x80\x9d \n\n\nThat is,\xe2\x80\x94 \n\nLet the popish priests descend from their assumed uninter\xc2\xac \nrupted succession, and self-originated authority, and if they \nwish to hear what protestant pastors have to say in behalf of \nthe purity of their doctrine, and their divine call, let them lay \naside their secular sword , and fire and fagot , and taking the \neven ground of the Scripture, defend themselves with the \nsword of the Spirit, if they can draw and wield it. \n\nSome learned men have had recourse to the Greek for the \n2 \n\n\n10 THE CORRUPTION IN THE WORLD THROUGH LUST ; \n\nmeaning of the word lust; and as and XarTos, signify \n\nthe chiefest and best, so no man in making a choice will wish \nto possess himself of that which is least or worst , but of that \nwhich is the best. So lust signifies the earnest desire to pos\xc2\xac \nsess that which is chief or best of the things proposed to one\xe2\x80\x99s \nelection. \n\nFrom the nature of the term, and the way in which it has \nbeen employed by the people into the composition of whose \nlanguage it enters, we may see satisfactorily, that it- originally \nexpressed simple desire , and in process of time, strong or in\xc2\xac \ntense desire: and at last, among ourselves, was, and is used \nto express such a desire or wish as springs from impure and \ncarnal affections: but this exclusive sense is not that in which \nSt. Peter uses the word. His word ImOv/xti* compounded of e?n, \nupon, or taken intensively, and Ov^os, mind, thought , or desire; \nstrong excitement of mind, as in anger , &c.; it must imply \nstrong desire ; desire upon desire; an earnestness of wish\xc2\xac \ning , in order to enjoyment. \n\nI have dwelt the longer on this word, because of the use \nwhich I think my text authorizes me to make of it, And to \ncome more directly to its meaning in St. Peter, we should \ncompare it with what St. John says, who uses not only the \nsame words, but evidently in the same sense. He exhorts the \nChristians of his time, thus:\xe2\x80\x941 Epist. ii. 15, 16. \xe2\x80\x9c Love not \nthe world, nor the things in the world,\xe2\x80\x94for all that is in the \nworld, the lust of the flesh , the lust of the eyes , and the pride of \nlife , is not of the Father, but of the world: and the world \npasseth away, and the lust thereof; but he that doeth the \nwill of God abideth for ever.\xe2\x80\x9d From these and other consi\xc2\xac \nderations we shall see, that from simple desire, irregularly \nexercised, all the other evils have flowed. And as the term \ndesire, which is an act of the mind, should be well understood, \nI will take its definition from Mr. Locke. \xe2\x80\x9c Desire, is the \nuneasiness a man finds in himself, upon the absence of any \nthing whose present enjoyment carries the idea of delight with \nit:\xe2\x80\x9d\xe2\x80\x94and, \xe2\x80\x9c desire is greater or less, according as the uneasi\xc2\xac \nness is more or less ardent:\xe2\x80\x9d\xe2\x80\x94and I may add, that, uneasi\xc2\xac \nness is more or less ardent in proportion to the conviction a \nman has of the necessity, importance, and benefit to be derived, \nfrom the thing which is the object of his desire. Let us keep \nthis definition in view, and we shall be soon convinced, from \n\n\n11 \n\n\nA DISCOURSE ON II PETER I. 3, 4. \n\na careful examination of this operation of the human heart, \nthat originally, from it arose all the evil that is in man ; and \nwe may discern how that evil first entered into the world. \n\nThe account given by Moses, of the creation, temptation, \nand fall of man, is the only information we have on those mo\xc2\xac \nmentous subjects. He tells us that God created man in Ilis \nown image and likeness. And St. Paul tells us that that \nimage consisted in righteousness, truth, and holiness: there\xc2\xac \nfore there could be no evil in the mind or disposition of man, \nno enmity to God; no feeling, as there was no knowledge, of \nsin : it had not yet existed, but only in fallen angels. By whom \nit entered into the world, the same record teaches ; the devil, \nthe prince of fallen spirits, taking for his instrument a creature \ncalled nachash, which we translate serpent, that seems to have \nhad the gift both of speech and reason, having learnt that God, \nas a test of obedience, had forbidden the first human pair to \neat the fruit of a particular tree that grew in the midst of the \ngarden of Paradise, used that very prohibition as the means of \ndeceiving the woman, and of leading her to transgress. God \nhad said, \xe2\x80\x9c in the day thou eatest of it, thou shalt surely die.\xe2\x80\x9d \nSatan questions this :\xe2\x80\x94\xe2\x80\x9c Indeed! hath God said, If thou eat \nof it, thou shalt surely die ?\xe2\x80\x9d The woman repeats the prohi\xc2\xac \nbition. Satan answers, \xe2\x80\x9c Thou shalt not surely dieas if \nhe had said, \xe2\x80\x9c Thou art immortal \xe2\x80\x94God created thee such\xe2\x80\x94 \nthy death is impossible\xe2\x80\x94Thy Creator wishes to deprive thee \nof a great and important good; as He knows that as soon as \nye eat of this fruit, ye shall get such a wonderful increase of \nknowledge, that ye shall be like unto himself, knowing good \nand evil.\xe2\x80\x9d Hence it appears, that the object of the tempter \nwas to persuade our first parents that they should, by eating \nof this fruit, become wise and powerful like God, (for know\xc2\xac \nledge is power,) and be able to exist for ever, independently of \nHim :\xe2\x80\x94and as they had lived by the tree of life, so they \nimagined they would get wisdom by the tree of knowledge. \n\nLet us now see how simple desire, by means of appetite, \noperated to lead into transgression. \xe2\x80\x9c When the woman saw \nthat the tree was good for food, and that it was pleasant to \nthe eye; and that it was a tree to be desired to make one \nwise ; she took of the fruit thereof and did eat, and gave also \nto her husband who was with her, and he did eat.\xe2\x80\x9d\xe2\x80\x94 First, \nthe fruit appeared to her to be wholesome and nutritive: she \n\n\n12 THE CORRUPTION IN THE WORLD THROUGH LUST; \n\n\nsaw that it was good for food. Secondly , it was beautiful to \nlook on, and the fairness of the fruit tended to excite and \nincrease appetite. Thirdly , \xe2\x80\x9c it was to be desired to make \none wise\xe2\x80\x9d which was an additional motive to please the palate. \nWe may presume, and the facts of the case prove it, that she \nfelt, at first, simple desire , and by keeping her eyes upon the \nobject, would soon find in herself \xe2\x80\x9c that uneasiness on the \nabsence, or non-possession of a thing, the present enjoyment \nof which carried with it the idea of delight.\xe2\x80\x9d\xe2\x80\x94Therefore, she \ntook it and did eat. From those three sources, all natural \nand moral evil sprung : and they are exactly what the apostle \nJohn calls, 1. The desire of the flesh: \xe2\x80\x94they were good for \nfood. 2. The desire of the eyes :\xe2\x80\x94it was pleasant to the sight. \n3. Hence arose the pride of life :\xe2\x80\x94for it was a tree to he desired \nto \'make one wise; and the affectation of wisdom is that in \nwhich man boasts beyond all other possessions. Under the \ninfluence of this desire working in this threefold way, the pro\xc2\xac \nhibition of their Maker seems to have been forgotten. The \ntransgression had a fatal effect upon their minds ;\xe2\x80\x94the har\xc2\xac \nmony of the soul was lost;\xe2\x80\x94 animal desires , for more such gra\xc2\xac \ntifications, began to work tumultuously:\xe2\x80\x94all prohibition \nseemed only a check upon reasonable desires and enjoyment; \xe2\x80\x94 \nand under such feeling, they pressed forward from simple enjoy\xc2\xac \nment to sensual gratification ; and from gratification to excess. \nHence reason was overwhelmed by animal feelings ;\xe2\x80\x94 desire \nWas built on desire; \xe2\x80\x94 indulgence produced still more extensive \ndemand, and they soon withheld their heart from no joy.\xe2\x80\x94 \nOrder was no longer felt:\xe2\x80\x94 disorder prevailed. The under\xc2\xac \nstanding was darkened, and they did not like to retain God in \ntheir knowledge. The spirit of holiness, of order, harmony, \nand pure love, abandoned a habitation in which it could no \nlonger reside ; and with it, righteousness, truth, and holiness, \ntook their flight. The image of God was defaced, and the \nwhole man became a mass of moral corruption.\xe2\x80\x94Hence cor\xc2\xac \nruption entered into the world through lust; \xe2\x80\x94lust conceived \nand brought forth sin;\xe2\x80\x94 sin was finished, and brought forth \ndeath. Thus from simple desire , irregularly exercised, sprang \nthe loss of Eden, loss of holiness, loss of God, and loss of hap\xc2\xac \npiness. By the envy of the devil sin entered into the world, \nand death by sin; and with them, the innumerable evils both \nghostly and bodily that have turned the paradise of God into \n\n\nA DISCOURSE ON II PETER I. 3 , 4 . \n\n\n13 \n\n\na howling wilderness, driven peace from the earth, tilled the \nbody with the seeds of disease and death, and the soul with \nthe seeds of corruption and perdition. The families of man \nare living in a state of constant hostility to their fellows, so \nthat one half of the inhabitants of the earth are destroyed by \nthe other. The natural evil that is unavoidable, is increased \nendlessly by the moral evil that works upon and through it: \ninsomuch that God can no longer take pleasure in the work \nof His own hands! God had undoubtedly created our first \nparents not only very wise and intelligent , but also with a \ngreat capacity , and suitable propensity to increase in knowledge* \nThose who maintain that Adam was created so perfect as to \npreclude the possibility of his increase in knowledge, have taken \na very false view of the subject. We shall surely be convinced \nthat our first parents were in a state of sufficient perfection, \nwhen we consider,\xe2\x80\x94 \n\n1. That they were endowed with a vast capacity to obtain \nknowledge. \n\n2. That all the means of information were within their reach. \n\n3. That there was no hinderance to the most direct concep\xc2\xac \ntion of occurring truth. \n\n4. That all objects of knowledge, whether natural or moral , \nwere ever at hand. \n\n5. That they had the strongest propensity to know,\xe2\x80\x94the \nhunger and thirst after wisdom. \n\n6. And the greatest pleasure in acquiring knowledge. \xe2\x96\xa0*- \n\nTo have God and nature continually open to the view of \n\nthe soul; and to have a soul capable of viewing both, and \nfathoming endlessly* their unbounded glories and excellencies, \nwhat a consummation of bliss ! This\' was undoubtedly the state \nand condition of our first parents,\xe2\x80\x94even the present ruins of \nthis state, like the ckehal minar , or 40 remaining pillars of Per- \nsepolis, are incontrovertible evidences of the glory and splen\xc2\xac \ndour of the original building. \n\nWe see at once how transgression came :\xe2\x80\x94It was natural \nfor them to desire to be increasingly wise: \xe2\x80\x94God had planted \nthis desire in their hearts; but he had showed them that this \ndesire should be gratified in a certain way, and that prudence \nand judgment should ever regulate it: that they should care\xc2\xac \nfully examine what God had opened to their view ; and should \nnot pry into what he chose to conceal. He alone who knows \n\nVol. iii.\xe2\x80\x94 c 2* \n\n\n14 THE CORRUPTION IN THE WORLD THROUGH LUST ; \n\nall things, knows how much knowledge the soul needs in order \nto its complete perfection, and increasing happiness; in what \nsubjects this may be legitimately sought; and where the mind \nmay make excursions and discoveries to its prejudice and ruin. \nThere are doubtless many subjects which angels are capable of \nknowing, and which God chooses to conceal even from them, \nbecause that knowledge would tend neither to their perfection \nnor happiness. Of every attainment and object of pursuit, it \nmay be said in the words of an ancient poet, who conceived \ncorrectly on the subject, and expressed his thoughts with per\xc2\xac \nspicuity and energy: \n\nEst modus in rebus : sunt certi deniquefines, \n\nQuos ultra citroque nequit consistere rectum. \n\nHobat. Sat. lib. i. eat i. ver. 106. \n\n\xe2\x80\x9c There is a rule for all things: there are, in fine, fixed and stated limits, \n\nOn either side of which, righteousness cannot be found!\xe2\x80\x9d \n\nSuch limits God certainly assigned from the beginning. \n\xe2\x80\x9c Thou mayest come up to this; but thou shalt not pass it.\xe2\x80\x9d \nAnd, as he assigned the limits , so He assigned the means :\xe2\x80\x94 \nIt is lawful for thee to acquire knowledge in this way; it is \nunlawful for thee to seek it in that. And, had he not a right \nto do so ? And, would His creation have been perfect with\xc2\xac \nout it ? \n\nLet us review the whole of this melancholy business :_ \n\n1. From the New Testament we learn that Satan associated \nhimself with the creature which we term the serpent, and the \noriginal, the nachash , in order to seduce and ruin mankind, \n2 Cor. xi. 3. Rev. xii. 9. xx. 2. \n\n2. That this creature was the most suitable to his purpose, \nas being the most subtle , the most intelligent and cunning of \nall the beasts of the field, endued with the gift of speech and \nreason ; and, consequently, one in which the tempter could \nbest conceal himself. \n\n3. As he knew that while Adam and Eve depended on God, \nthey could not be ruined, he therefore endeavoured to seduce \nthem from this dependance. \n\n4. He did this by working on that propensity of the mind \nto desire an increase of knowledge, with which God, for the \nmost gracious purpose, had endued it. \n\n5. In order to succeed, he insinuated, that God, through \nmotives bf selfishness, had given the prohibition :\xe2\x80\x94\xe2\x80\x9c God \n\n\nA DISCOURSE ON II PETER I. 3, 4. 15 \n\ndoth know that in the day ye eat of it ye shall be like to \nHimself,\xe2\x80\x9d &c. \n\n6. As their present state of blessedness must be inexpressi\xc2\xac \nbly dear to them, he endeavoured to persuade them, that they \ncould not fall from this state\xe2\x80\x94 ye shall not surely die; ye \nshall not only retain your present blessedness, but it shall be \ngreatly increased:\xe2\x80\x94a temptation by which he has ever since \nfatally succeeded in the ruin of multitudes of souls, whom he \npersuaded that being once right , they could not finally go wrong. \n\n7. As he kept the unlawfulness of the means proposed, \nout of sight, persuaded them that they could not fall from their \nsteadfastness, assured them that they should resemble God \nHimself, and consequently, be self-sufficient, and totally inde\xc2\xac \npendent of Him,\xe2\x80\x94they listened ;\xe2\x80\x94and fixing their eye only on \nthe promised good , neglecting the positive command , and \ndetermining to become wise and independent , at all events, \nthey took of the fruit and did eat! Alas, alas ! how are the \nmighty fallen! \n\nAll the descendants of the first guilty pair resemble their \ndegenerate ancestors, and copy their conduct. The original \nmode of transgression is still continued, and the original sin \nin consequence.\xe2\x80\x94Behold the proof! \n\n1. Every human being is endeavouring to obtain knowledge \nby unlawful means , even while the lawful means and every \navailable help are at hand. \n\n2. They are endeavouring to be independent , and to live \nwithout God in the world; hence prayer , the language of \ndependence on God\xe2\x80\x99s Providence and Grace, is neglected, I \nmight say detested by the great majority of men. \n\n3. Being destitute of the true knowledge of God, they seek \nprivacy for their crimes, not considering that the eye of the \nLord is upon them; being only solicitous to hide them from \nthe eye of man. \n\nI need not add, how the nachash , the woman , and the man, \nwere sentenced and degraded;\xe2\x80\x94the Bible is before the Reader, \nlet him read, understand, and reflect.\xe2\x80\x94He will there see \nmore, and more correctly than the greatest of human poets \nhas either conceived or sung, \n\n\xe2\x80\x9c Of man\xe2\x80\x99s first disobedience, and the fruit \nOf that forbidden tree, whose mortal taste \nBrought death into the world, and all our wo, \n\nWith loss of Bden.\xe2\x80\x9d \n\n\n16* THE CORRUPTION IN THE WORLD THROUGH LUST ; \n\nAnd he who undertakes to write on this fearful subject, \nshould with no ordinary fervour, offer the poet\xe2\x80\x99s prayer:\xe2\x80\x94 \n\n-\xe2\x80\x9c What in me is dark \n\nIllumine; what is low, raise and support ; \n\nThat to the height of this great argument \nI may assert eternal Providence, \n\nAnd justify the ways of God to man.\xe2\x80\x9d \n\nMilton, Parad. Lost, b. i. \n\nI \n\nIV. I come now to consider the prospect which the most \nmerciful God holds out, of being saved from this corruption, \nand its consequences,\xe2\x80\x94 There are given unto us exceeding \ngreat and precious promises. \n\nMan having fallen into this state of excessive and shameful \ndegradation by his own fault and folly; might have reasona\xc2\xac \nbly calculated on being left to sink lower, and yet lower still, \ninto the bottomless pit of his own pollution ; destitute of help \nin himself, and of succour from that God of whose gifts and \ngraces he had made such a fearful abuse : but God, who is \nrich in mercy, was pleased, with the sentence of degradation \nand punishment, to hold out, by a comparatively obscure pro\xc2\xac \nmise, the restoration of his fallen soul to the glory he had \nlost, and the perfection which he had forfeited, by a disobedi\xc2\xac \nence to the simplest and easiest of commands, which without \nprovocation, and without excuse, he had most shamefully \ntransgressed: the promise to which I have already referred, \nand which may be well denominated an exceeding great and \nprecious promise, as in the Text, is the following- And unto \nthe serpent he said,\xe2\x80\x94 I will put enmity between thee and the \nwoman, and between thy seed and her seed; it shall bruise \nthy head, and thou shalt bruise his heeV\' Gen. iii. 1.3. \n\nThe sequel shows us that this was a promise of the incar\xc2\xac \nnation of our Lord Jesus Christ, who for us men, and for our \nsalvation, came down from heaven, and was incarnate of the \nHoly Ghost in the womb of the Virgin;\xe2\x80\x94 and being made \nman, he suffered, died, rose again from the dead, having ob\xc2\xac \ntained eternal redemption for us; \xe2\x80\x94and he commanded that \nrepentance and remission of sins should be preached in \nHis name through all nations; \xe2\x80\x94for, he saveth to the utter\xc2\xac \nmost (from all the consequences of the fall) all them who come \nunto the Father through Him. Thus, God was manifested in \nthe flesh, and by \xe2\x80\x9c the sufferings and death of this Divine Be\xc2\xac \ning upon the cross for our redemption, made there, by His \n\n\n\nA DISCOURSE ON II TETER I, 3 , 4 . \n\n\n17 \n\n\none oblation of himself, once offered, a full, perfect, and suffi\xc2\xac \ncient sacrifice, oblation, and satisfaction for the sins of the \nwhole world and has commanded His Gospel to be preached \nto all mankind , to show them that He, Jesus Christ , hath tasted \ndeath for every man; \xe2\x80\x94that, He ever waits to be gracious ,\xe2\x80\x94 \nthat, He willeth not the death of a sinner , but would have all \nmen to be saved and come to the knowledge of the truth ,\xe2\x80\x94and \nthat, whosoever cometh unto the Father , by Him , He will in \nnowise cast out. \n\nThese are general promises relative to what Christ has \ndone for us; but they are exceeding great and precious. \nThere are, however, particular promises equally great and \nprecious, which refer to the work which Christ is to do in \nus, in order to our escaping the corruption that is in the \nworld, and the corruption that is in ourselves, that being \nsaved from the bondage of this corruption , and brought into \nthe glorious liberty of the sons of God , we may have our fruit \nunto holiness , and being filled with the fulness of God , have \nan abundant entrance into the holiest by the blood of Jesus. \nThese are some of the exceeding great and precious promises , \nto which the Apostle in the text refers, and which are too well \nknown to need the formal quotation of book, chapter, and \nverse, to persuade the reader that they are contained in the \nbook of the Revelation of Jesus Christ. \n\nThe Jews were distinguished in a very particular manner \nby the promises which they received from God : the promises \nto Abraham, Isaac, Jacob, Moses, and the Prophets : God \npromised to be their God,\xe2\x80\x94to support, protect, and save them; \nto give them what was emphatically called the Promised J^and; \nand to cause the Messiah to spring from their race. Now, \nSt. Peter intimates to the Gentiles, to whom he writes, that \nGod had also given to them , exceeding great and precious pro\xc2\xac \nmises; indeed, all the promises which he had given to the \nJews , the mere settlement in the Promised Land excepted ; \nbut this also he had given in all its spiritual meaning and \nforce. And besides ru /Lceyirrcx. hrccyyeXpaTa, those superla\xc2\xac \ntively great promises, which distinguish the Mosaic dispensa\xc2\xac \ntion, he had given them also, t7ruyytXf*oiTci, the valuable \n\npromises, those which came through the Great Price; viz. \nEnrolment with the Church of Christ;\xe2\x80\x94redemption in and \nthrough the blood of the cross;\xe2\x80\x94the continual indwelling in- \n\n\n18 THE CORRUPTION\' IN THE WORLD THROUGH LUST. \n\nfluence of the Holy Spirit;\xe2\x80\x94the resurrection of the body, and \neternal rest at the right hand of God. We may at once see \nthat it was of considerable consequence to the comfort and \nstability of the Gentiles that these promises were made to them ; \nand that salvation was not exclusively of the Jews. \n\nIn closely considering the Scriptures, we shall find that the \nexceeding great and precious promises, were of two kinds , 1. \nThose which relate to what God promised to do for man : and \n2dly, Those which relate to what He will do in man. The \npromise of the Messiah , and every thing connected with His \nincarnation, passion, death, and resurrection, were included in \nthe first. The promise of the Holy Spirit , as the consequence \nof the incarnation, &c. to apply the blessings purchased, be\xc2\xac \nlong to the second. By the first, all that was necessary in \norder to man\xe2\x80\x99s salvation was announced. By the second, all \nthat was necessary in order to his glorification was promised. \n\nTo save the reader trouble, I shall set down a few of those \nexceeding great and precious promises :\xe2\x80\x94 \n\ni. Relative to what Christ was to do for us. \n\nii. Relative to what Christ is to do in us, taken indifferently \nfrom the Old and New Testaments. \n\ni. Promises relative to the salvation of man by Christ Jesus. \n\n\xe2\x80\x9c I will put enmity between thee and the woman, and be\xc2\xac \ntween thy seed and her seed ; it shall bruise thy head, and \nthou shalt bruise his heel,\xe2\x80\x9d see Gen. iii. 15. \n\n\xe2\x80\x9c Behold, I bring you good tidings of great joy, which shall \nbe to all people; for unto you is born this day, in the city of \nDavid, a Saviour , which is Christ the Lord,\xe2\x80\x9d Luke ii. 10, 11. \n\n\xe2\x80\x9c For the Son of man is come to seek and to save that which \nwas lost,\xe2\x80\x9d Luke xix. 10. \n\n\xe2\x80\x9c God sent not His Son into the world, to condemn the \nworld, but that the world through Him might be saved,\xe2\x80\x9d \nJohn iii. 17. \n\n\xe2\x80\x9c Neither is there salvation in any other : for there is none \nother name under heaven, given among men, whereby we must \nbe saved,\xe2\x80\x9d Acts iv. 12. \n\n\xe2\x80\x9c This is a faithful saying, and worthy of all acceptation, \nthat Christ Jesus came into the world, to save sinners,\xe2\x80\x9d 1 \nTim. i. 15. \n\n\xe2\x80\x9c We have seen, and do testify that the Father sent the Son \nto be the Saviour of the world,\xe2\x80\x9d 1 John iv. 14. \n\n\n19 \n\n\nA DISCOURSE ON II PETER I. 3 , 4 . \n\nAnd that this salvation was to be by means of a vicarious \noffering of Himself, is sufficiently evident from the following \nScriptures. \n\n\xe2\x80\x9c Surely He hath borne our griefs and carried our sor\xc2\xac \nrows, \xe2\x80\x94He was wounded for our transgressions, \xe2\x80\x94bruised for \nour iniquities: the chastisement of our peace was upon Him, \nand with His stripes we are healed." \xe2\x80\x94\xe2\x80\x9cThe Lord hath laid \nupon Him the iniquity of us all," Isai. liii. 4\xe2\x80\x94G. \n\n\xe2\x80\x9c When thou shalt make His soul an offering for sin \xe2\x80\x94the \npleasure of the Lord shall prosper in His hands,\xe2\x80\x9d Isai. liii. 10. \n\n\xe2\x80\x9c He shall see the travail of His soul ,\xe2\x80\x94by His knowledge \nshall my righteous servant justify many, for He shall bear their \niniquities," Isai. liii. 11. \n\n\xe2\x80\x9c As for thee also, by the blood of thy covenant I have sent \nforth thy prisoners out of the pit,\xe2\x80\x9d Zech. ix. 11. \n\n\xe2\x80\x9c The Son of Man came\xe2\x80\x94to give His life a ransom for \nmany," Matt. xx. 28. \n\n\xe2\x80\x9cFor when we were yet without strength, \xe2\x80\x94 Christ died \nfor the ungodly. \xe2\x80\x94While we were yet sinners, Christ died for \nus. \xe2\x80\x94Through our Lord Jesus Christ, by whom we have now \nreceived the atonement ,\xe2\x80\x9d Rom. v. 6\xe2\x80\x9411. \n\n\xe2\x80\x9c Christ died for our sins according to the Scriptures,\xe2\x80\x9d 1 \nCor. xv. 3. \n\n\xe2\x80\x9c I live by the faith of the Son of God, who loved me, and \ngave Himself for me," Gal. ii. 20. \n\n\xe2\x80\x9c Christ hath redeemed us from the curse of the law, being \nmade a curse for us; for it is written, cursed is every one \nthat hangeth on a tree,\xe2\x80\x9d Gal. iii. 13. \n\n\xe2\x80\x9cYe know that ye were\xe2\x80\x94 redeemed \xe2\x80\x94with the precious \nblood of Christ, as of a lamb without blemish, and without spot," \n1 Pet. i. 18, 19. \n\n\xe2\x80\x9c Who His own self bare our sins in His own body on the \ntree," 1 Pet. ii. 24. \n\n\xe2\x80\x9c Christ also hath once suffered for sins, the just for the \nunjust," 1 Pet. iii. 18. \n\n\xe2\x80\x9c Herein is love, not that we loved God, but that He loved \nus, and sent His Son to be a propitiation for our sins," 1 \nJohn iv. 10. \n\n\xe2\x80\x9c In whom we have redemption through his blood, the for\xc2\xac \ngiveness of sins,\xe2\x80\x9d Col. i. 14. Eph. i. 7. \n\n\xe2\x80\x9cWe also joy in God through our Lord Jesus Christ, by \nwhom we have now received the atonement," Rom. v. 11. \n\n\n20 THE CORRUPTION IN THE WORLD THROUGH LUST ; \n\n\xe2\x80\x9c Whom God hath set forth to be a propitiation through \nfaith in His blood, to declare His righteousness for the remis\xc2\xac \nsion of sms that are past ,\xe2\x80\x9d Rom. iii. 25. Eph. i. 7. \n\nII. Promises relative to what Christ will do in believers. \n\n\xe2\x80\x9cYe are bought with a price, \xe2\x80\x94glorify God in your body, \nand in your spirit, which are God\xe2\x80\x99s,\xe2\x80\x9d 1 Cor. vi. 20. \n\n\xe2\x80\x9c But God, who is rich in mercy\xe2\x80\x94even when we were dead \nin sins, hath quickened us together with Christ ,\xe2\x80\x9d Eph. ii. 4, 5. \n\n\xe2\x80\x9c Who gave Himself for us, that He might redeem us from \nall iniquity, and purify unto Himself a peculiar people, zeal\xc2\xac \nous of good works,\' 1 Tit. ii. 14. \n\n\xe2\x80\x9c For if the blood of bulls and of goats\xe2\x80\x94sanctifieth to the pu\xc2\xac \nrifying of the flesh: how much more shall the blood of Christ \xe2\x80\x94 \npurge your conscience from dead works , to serve the living \nGod," Heb. ix. 13, 14. \n\n\xe2\x80\x9cFor in Jesus Christ neither circumcision availeth any \nthing, nor uncircumcision,\xe2\x80\x94but faith which worketh by love" \nGal. v. 6. \n\n\xe2\x80\x9c He that believeth on me\xe2\x80\x94out of his belly shall flow rivers \nof living water ;\xe2\x80\x94but this spake He of the Spirit, which they \nthat believe on Him should receive ,\xe2\x80\x9d John vii. 38, 39. \n\n\xe2\x80\x9c He that believeth in me, though he were dead, yet shall \nhe live," John xi. 25. \n\n\xe2\x80\x9c He that hath the Son hath life," 1 John v. 12. \n\nil In whom ye also are builded\xe2\x80\x94a habitation of God through \nthe Spirit ,\xe2\x80\x9d Eph. ii. 22. \n\n\xe2\x80\x9c Ye also as lively stones, ai J e built up a spiritual house, a \nholy priesthood, to offer up spiritual sacrifices acceptable to \nGod,\xe2\x80\x9d 1 Pet. ii. 5. \n\n\xe2\x80\x9c Then will I sprinkle clean water upon you, and ye shall \nbe clean: from all your filthiness: and from all your idols \nwill I cleanse you: A new heart also will I give you, and a \nnew spirit will I put within you: and I will take away the \nstony heart out of your flesh, and I will give you a heart of \nflesh: and I will put my Spirit within you, and cause you to \nwalk in my statutes, and ye shall keep my judgments and do \nthem/\xe2\x80\x99 Ezck. xxxvi. 25\xe2\x80\x9427. \n\n\xe2\x80\x9c God hath said, I will dwell in them and walk in them, \nand I will be their God, and they shall be my people,\xe2\x80\x94and I \nwill be a father unto you, and ye shall be my sons and my \ndaughters,aaith the Lord Almighty/\xe2\x80\x99 2 Cor. vi. 16\xe2\x80\x9418. \n\n\n\n\nA DISCOURSE ON II PETER, I. 3 , 4 . 21 \n\nu Having therefore, these promises,\xe2\x80\x94let us cleanse our\xc2\xac \nselves from all filthiness of the flesh and spirit , perfecting \nholiness in the fear of God,\xe2\x80\x9d 2 Cor. vii. 1. \n\n\xe2\x80\x9c The blood of Jesus Christ cleanseth us from all sin\'\' \n1 John i. 7. \n\n\xe2\x80\x9c These are they which came out of great tribulation, and \nhave washed their robes, and made them white in the blood of \nthe Lamb," Rev. vii. 14. \n\n\xe2\x80\x9c But if wc walk in the light as He is in the light, we have \nfellowship one with another, and the blood of Jesus Christ His \nSon, cleanseth us from all sin" 1 John i. 7. \n\n\xe2\x80\x9cChrist also loved the church, and gave himself for it, that \nHe might sanctify and cleanse it,\xe2\x80\x94that He might present it \nto Himself a glorious church, not having spot , nor wrinkle, \nnor any such thing , but that it should be holy and without \nblemish," Eph. v. 25\xe2\x80\x9427. \n\n\xe2\x80\x9c That Christ may dwell in your hearts by faith, that ye, \nbeing rooted and grounded in love , may be able to compre\xc2\xac \nhend with all saints, what is the breadth, and length, and \ndepth, and height; and to know the love of Christ which \npasseth knowledge, that ye might be filed with all the fulness \nof God," Eph. iii. 17\xe2\x80\x9419. \n\n\xe2\x80\x9c And ye are complete in Him (koli t<rre iv uutoj 7re7rMp<u- \njww\xe2\x80\x94And ye are filled with Him,) which is the Head of all \nprincipality and power,\xe2\x80\x9d Col. ii. 10. \n\nThese are some of the many \xe2\x80\x9c exceeding great and precious \npromises by which we may be made partakers of the Divine \nNature, having escaped the corruption that is in the world by \nlust.\xe2\x80\x9d But the Bible is full of them, because the Bible shows \nthe fall of man, and his recovery by Christ. And this reco\xc2\xac \nvery implies his being restored to the image of God in which \nhe was created, and which, by sin, he lost. They then who \nare not restored to the image of God, righteousness, and true \nholiness, are not profited by his sacrificial offering. None by \nsaying \xe2\x80\x9c Lord, Lord, can enter into the kingdom of heaven;\xe2\x80\x9d \nbut they who do the will of our Father who is in heaven : and \nnone can do that will whose hearts are not purified from all \nunrighteousness. \n\nLet us review the whole subject: it is of infinite importance \nto mankind\xe2\x80\x94 \n\n1. The Christ must become incarnate, teach, work miracles, \nVol. hi.\xe2\x80\x94d 3 \n\n\n22 THE CORRUPTION IN THE WORLD THROUGH LUST ; \n\nsuffer, die, rise again from the dead, explain the nature of his \nSalvation, and give authority to proclaim it. \n\n2. The Holy Spirit must be sent from the Father\xe2\x80\x94to \nawaken the consciences of men:\xe2\x80\x94convince them of sin, righ\xc2\xac \nteousness, and judgment:\xe2\x80\x94apply the promise of pardon to the \nconsciences of penitent sinners, and when they have freely ac\xc2\xac \ncepted Christ crucified for their Saviour, then to testify with \ntheir spirits that God, for Christ\xe2\x80\x99s sake, has blotted out all that \nis past, and thus being justified freely through the redemption \nthat is in Christ, and having an entrance into the Holiest by \nhis blood; and by that Spirit, being purified from all unrigh\xc2\xac \nteousness, the carnal mind totally destroyed, and the whole \nimage of God restamped upon the soul, they may be fully \nqualified for, and at last received into an eternal state of glory \nand happiness. \n\nJustification comes through what Christ has done for man. \n\nSanctification comes through what Christ\xe2\x80\x99s spirit does in \nman. \n\nThose whose faith rests only in the first, do not receive the \nsecond. \n\nThose who do not receive the second , cannot see God. \n\nThe bare belief of justification , through the passion and \ndeath of Christ, pardons no man\'s sins. \n\nThe bare belief of sanctification , through His blood, makes \nno man holy. Pardon must be received into the conscience. \nHoliness must be received into the heart. This is evident from \nwhat the Apostle says in the text; which is stated under the \nfollowing head. \n\nV. The end to which they are called to be made partakers \nof the divine nature; and to escape the corruption that is in the \nworld. \n\nThe object of all God\xe2\x80\x99s promises and dispensations was to \nbring fallen man back to that state of blessedness in which he \nwas created; and to the image of God which he had lost. This \nis the sum and substance of the whole gospel and religion of \nChrist. We have partaken of an earthly, sensual, devilish na\xc2\xac \nture : the design of God is to remove this, and make us par\xc2\xac \ntakers of the divine nature; and save us from the corruption \nin principle and fact which is in the world: and this is termed \nbeing made partakers of the divine nature, net ytvycrOe \nfoteti koivmvo) pvTsat, that ye may be partakers of a divine \n\n\nA DISCOURSE ON II PETER I. 3, 4. 23 \n\nnature\xe2\x80\x94not the divine nature, as if the nature of God were \nmeant: but a divine nature, a holy frame of soul, a holy heart, \nfull of pure and righteous tempers, affections, and desires. \nThe former nature was evil and earthly \xe2\x80\x94this nature is hea\xc2\xac \nvenly and divine: one leads to earth and animal enjoyments ; \nthe other leads to heaven , and pure spiritual blessedness. Of \nsuch a nature they are to be (Kotvavot) such participators , as \nto have fellowship with those who are of such a nature. They \nare to be made fit companions for the saints in light. An unholy \nman cannot enter into heaven ; and were he in it, it would be \nno enjoyment to him, because it is not suited to him. The \nnature of the resident must be suited to the place of residence. \nThe fishes live not on the elms , and the cattle browse not in \nthe depths of the sea. Hell is for demons and wicked men ; \nheaven for holy angels, and the spirits of just men made per\xc2\xac \nfect. There is a fellowship among devils, and those who are \npartakers of a diabolic nature; for aught we know, \xe2\x80\x9c devil \nwith devil damn\xe2\x80\x99d, firm concord holds and we know that the \ninhabitants of heaven, are brethren with holy souls.\xe2\x80\x94See the \naddress of the Apocalyptic angel to St. John, who fell down \nat his feet in order to worship him.\xe2\x80\x94\xe2\x80\x9c See,\xe2\x80\x9d says he, \xe2\x80\x9c thou \ndo it not: for I am thy fellow-servant , and of thy brethren the \nprophets , and of them which keep the sayings of this Book: \nWorship God.\xe2\x80\x9d Rev. xxii. 9. \n\nLet none of the corrupt\xe2\x80\x94those who through lust, are under \nthe influence of the spirit of the world\xe2\x80\x94expect to enter into \nthe kingdom of God. No man\xe2\x80\x99s creed , howsoever orthodox , \nwill save him. Devils believe and tremble :\xe2\x80\x94and who have \nmore orthodox creeds than they ? No passport to heaven, \nbut Christ in the heart the hope of glory. For in Christ \nJesus, circumcision is nothing, and uncircumcision is nothing, \nbut, a new creation\xe2\x80\x94the faith which worketh by love, and \npurifieth the heart. We must have a divine nature to go to \na divine place. We are called by his glory and virtue, by his \nglorious power in us as the means, to his own glory as the \nend. He works virtue , holiness, and purity in us by the \nenergy of His Spirit;\xe2\x80\x94and calls us to a future state of blessed\xc2\xac \nness, by glory and virtue as exciting agents. Now this state \nof salvation is to be expected by those who escape the corrup\xc2\xac \ntion that is in the world. The word is very emphatic \xc2\xab? ro<pj- \nyovres T>j$ ev Kor/u-ct) <p6opcct \xe2\x80\x94 not only having escaped , but who \n\n\n24 THE CORRUPTION IN THE WORLD THROUGH LUST ; \n\nare escaping the corruption that is in the world through evil \nconcupiscence, or irregular desire of any kind, and every \nkind. God purifies no heart in which sin is indulged. We \nmust escape , and continue to escape: there is a corruption in \nthe world \xe2\x80\x94our adversary the devil, goeth about as a roaring \nlion, seeking whom he may devour. In every step of our \nway of probation , there is either an occurring , or pursuing \ncorruption,\xe2\x80\x94some form of temptation which has not been \nbefore seen\xe2\x80\x94or some of those which once having been \ninmates, have been cast out; and are ever seeking and watch\xc2\xac \ning for an opportunity to re-enter. Hence, we must rim,-and \nrun on, \xe2\x80\x94 flee, and continue fleeing ; forgetting the things that \nare behind, and reaching forth unto those that are before; we \nmust press towards the mark for the prize of the high calling \nof God in Christ Jesus. Phil. iii. 13, 14. \n\nLet the serious Reader who ardently wishes to get his soul \nsaved, take in a condensed view, the sum of what has been \nalready said : viz .\xe2\x80\x94\xe2\x80\xa2 \n\n1. Thou also art a subject of that mighty working of the \ncorruption that is in the world through lust, or the principle of \nirregular and unholy desire. \n\n2. Pray to God deeply to convince thee of thy fallen state, \nand to give thee true repentance. \n\n3. Pray to God earnestly that thou mayest never rest till \nthou hast got a clear sense of thy acceptance with God, \nthrough the Son of His love. \n\n4. As He convinced thee that thou hadst a guilty conscience, \nand didst need pardon, pray to Him that He may convince \nthee that thou hast a fallen nature\xe2\x80\x94also an evil heart\xe2\x80\x94a spi\xc2\xac \nrit that lusteth to envy ; and that it must be regenerated, and \npurified from all unrighteousness. \n\n5. Seek this blessing with thy whole soul\xe2\x80\x94in all things\xe2\x80\x94 \nin all means\xe2\x80\x94in all times\xe2\x80\x94never lose sight of thy necessity, \nand of God\xe2\x80\x99s ability to save. \n\n6. Read the exceeding great and invaluable promises rela\xc2\xac \ntive to this point,\xe2\x80\x94they are numerous both in the Old and \nNew Testaments. \n\n7. Fear not to take the fullest view of inbred sin \xe2\x80\x94beg of \nGod to lead thee by His Spirit into every chamber of the \nhouse of imagery. \n\n8. Having seen thy own heart, abhor thyself\xe2\x80\x94thou hast \n\n\n25 \n\n\nA DISCOURSE ON II PETER 4 . 3 , 4 .* \n\nalready received redemption in His blood, the forgiveness of \nsins: but feel, deeply feel, that thou must have the very \nthoughts of thy heart cleansed by the inspiration of his Holy \nSpirit. Without this, thou canst not safely rest. \n\n9. While seeking this salvation, let no sin, however refined \nin appearance, have any dominion over thee\xe2\x80\x94beware of \nindulging any easily besetting sin; abstain from every appear\xc2\xac \nance of evil! \n\n10. Strongly exercise the faith thou hast already. It is as \nmuch thy duty to strive to believe; as it is to strive to pray. \nUse grace, and have grace. \n\n11. Do not give way to discouragement \xe2\x80\x94He who hath \npromised to come, will surely come. \n\n12. See that thou bring forth the fruits of that faith and \nlove which thou already hast; and in the spirit of loving obe\xc2\xac \ndience, according to thy present means of grace, expect that \nfulness of God, which He has promised; nothing can with\xc2\xac \nstand the conquering blood of Jesus ; nothing, the sovereign \nenergy of His Almighty Spirit. He will shortly say, Be \nclean ; \xe2\x80\x94and thou shalt be clean. \n\nThat God is able thus to cleanse the heart and affections, \nand purify the soul, can admit of no doubt. \n\nThat He wills the happiness of all His intelligent offspring, \nis as evident , when the infinite excellence and benevolence of \nHis nature is considered. \n\nAnd that he is thus able , and thus willing at all times , can\xc2\xac \nnot be reasonably disputed; and for proof of these things, \nlook at his exceeding great and precious promises. \n\nMay not then every believer in Christ Jesus come even now \nto the throne of grace, and ask mercy and find grace for this \nand every other time of need ? Yes ; and what he purifies, He \ncan and will keep pure. Reader, have faith in God.\xe2\x80\x94He is \nmore willing to give than thou art to receive ; and is wont to \ngive more than thou canst desire. He will therefore save thee \nto the uttermost. And after having guided thee by his coun\xc2\xac \nsel through life, he will receive thee into his everlasting glory. \nThen to Him who hath loved us, and washed us from our \nsins in his own blood, to Him be glory and dominion, for ever \nand ever. Amen. \n\n\n3 * \n\n\nSERMON XXXI. \n\n\nDIVINE REVELATION. \n\n\nROMANS, Chap. xv. ver. 4. \n\nWhatsoever things were written aforetime, were written for our learning; that we \nthrough patience and comfort of the Scriptures, might have hope. \n\n\nIn that short but comprehensive and excellent prayer, attri\xc2\xac \nbuted to St. Chrysostom , with which our public prayers gene\xc2\xac \nrally terminate, we beseech the \xe2\x80\x9c Almighty God to grant us in \nthis world, the knowledge of Ilis truth, and in the world to \ncome, life everlasting and, in thus praying, we express our \nconviction, that there is a state of everlasting blessedness \nbeyond the duration of all earthly things ; that it is the gift of \nGod :\xe2\x80\x94that His truth alone, not only declares this, but teaches \nthe way in which it may be attained; and that the knowledge \nof this truth must be received from God himself. \n\nAs the truth in question must be that which concerns the \ntrue happiness of man, the immortality of the soul, the wor\xc2\xac \nship which we owe to our Creator, and that which qualifies \nthe soul for a state of eternal blessedness, it is a thing which \nman cannot acquire by himself nor teach to his neighbour ; it \nmust be taught by God, and this must be by a revelation of \nHis will to mankind. Now, this revelation must be given \ncither by continual inspiration on the mind of every indivi\xc2\xac \ndual, teaching, in all cases of necessity, what each should \nknow, believe , and perform- , in order to escape evil, and do that \nwhich is lawful and right in the sight of Him by whom actions \n\n\n\n\n\n\n\n\nA DISCOURSE ON ROM. XV. 4 . \n\n\n27 \n\n\nare weighed, and who will finally reward every man according \nto his works :\xe2\x80\x94 \n\nOr, if this mode of continual inspiration on the mind of \nevery man, varied throughout life according to his changing cir\xc2\xac \ncumstances, be considered as rather a clumsy mode of con\xc2\xac \nveying Divine instruction ; then there is another, and but that \none, and that is, by one full revelation of His will, given in \nsuch a time, and to such persons as He may think proper to \nchoose ; and by causing this revelation to be written and re\xc2\xac \ncorded, and copies of it endlessly multiplied, each individual, \nby having recourse to it, may learn to know God\xe2\x80\x99s will, and \nevery thing that concerns his present safety, and eternal bless\xc2\xac \nedness. Now, this is in fact what God has done. He has \ngiven us what is called, by way not only of distinction but \neminence , the scripture, and this he communicated in ancient \ntimes, to holy men, by the inspiration of His own Spirit, who \ncarefully wrote it down, and delivered it to those to whom it \nwas at first more immediately sent, and they have handed it \ndown from generation to generation, without addition, defal\xc2\xac \ncation, or wilful corruption of any kind ; and to this the Apos\xc2\xac \ntle in the text alludes, when he says, Whatsoever things were \nwritten aforetime , were written for our learning; and which \nanother Apostle characterizes thus : \xe2\x80\x9c All Scripture is given \nby inspiration of God, and is profitable for doctrine, for re\xc2\xac \nproof, for correction, for instruction in. righteousness, that the \nman of God may be perfect, thoroughly furnished to every \ngood work,\xe2\x80\x9d 2 Pet. iii. 16, 17. And the same Apostle says, \nThe prophecy , (the different portions of God\xe2\x80\x99s revealed will) \ncame not in old time by the will of man, but holy men of God \nspake as they were moved by the Holy Ghost, 2 Pet. i. 21. \nAnd this inspiration is essentially necessary to constitute what \n4s called Divine Revelation , the Holy Scripture, the Bible, or \nthe Old and New Testaments. \n\nBut, though the Divine inspiration of this Sacred Volume \nbe granted, there are some very important questions which may \nbe reasonably asked relative to the manner in which the re\xc2\xac \nvelation was made\xe2\x80\x94the times, \xe2\x80\x94th epersons, \xe2\x80\x94the language, \xe2\x80\x94 \nthe mode of preservation, \xe2\x80\x94the moral certainty that it has \nbeen handed down entire \xe2\x80\x94and that the various translations \nand versions faithfully represent, as to the full scope and mean\xc2\xac \ning, the Sacred Originals from which they profess to be taken. \n\n\n28 \n\n\nDIVINE REVELATION ; \n\n\nThough a consideration of all these circumstances in detail, \nwould require a large treatise , which cannot comport with the \nordinary length of a Sermon; yet some general statements \nmay be made that will give satisfaction to reasonable inquiry. \n\nIn order to this I shall consider,\xe2\x80\x94 \n\nI. The absolute necessity of a Divine Revelation. \n\nII. The various ways in which a Revelation of the Divine \nwill has been given to men. \n\nIII. The Languages in which these Divine Communications \nwere made and recorded. \n\nIV. The Ancient Versions, or Translations, by which this \nDivine Revelation has been diffused and authenticated. \n\nY. Examine the question: Is this Revelation, as we have it \nnow, entire \xe2\x80\x94have no parts been lost\xe2\x80\x94no spurious writings \nadded? \n\nVI. The benefit to be derived from a proper knowledge and \nstudy of the Scripture. \n\nVII. Make a short application of the whole. \n\nI. The absolute necessity of a Divine Revelation. \n\nThat the revelation in question should have been made ; or, \nin other words, that it is absolutely necessary, is a point that \nshould be first sufficiently established. \n\nIf God be the sole Fountain of light and truth, all knowledge \nmust be derived from Him. \xe2\x80\x9c The spirit of a man may know \nthe things of a man : but the Spirit of God can alone know and \nteach the things of God.\xe2\x80\x9d That is, the human intellect, in its \nordinary power and operation, is sufficient to comprehend the \nvarious earthly things that concern man\xe2\x80\x99s sustenance and wel\xc2\xac \nfare in social life : but this intellect cannot fathom the things \nof God ; it cannot find out the mind of the Most High; it knows \nnot His will; it has no just idea of the end for which man was \nmade\xe2\x80\x94of that in which his best interests lie\xe2\x80\x94of its own na\xc2\xac \nture\xe2\x80\x94of the nature of moral good and evil \xe2\x80\x94how to avoid the \nlatter, and how to attain the former, in which true happiness, \nor the supreme good, consists; and these things, it is the pro\xc2\xac \nvince of a Divine Revelation to teach, for, without this, they \nhave never been taught or conceived by man. \n\nAll these may appear to be gratuitous assertions, and require \npositive proof. I grant it, and they should not have been \nhazarded were not the proofs at hand. And I acknowledge \nfarther, that these proofs should not be sought for in the Bible, \n\n\nA DISCOURSE ON ROM. XV. 4 . \n\n\n29 \n\n\nmerely, but in history and fact; that the history should be that \nof all the nations of the world, and the facts as numerous as \nthe nations and their subdivisions. \n\nOne assertion, which I do not produce as proof, though I \nknow it is such, shall bring forward generally, the proofs I \nhave in view; it is the saying of an eminent man, partaking of \nno ordinary portion of the inspiration here contended for; it \nis this\xe2\x80\x94 The world by wisdom knew not God. This short say\xc2\xac \ning contains all the assertions made above; and history and \nfacts must now be produced to confirm them. \n\nMost nations of the earth, who have pretended to any degree \nof civilization, have been careful to preserve their own records, \neven from the remotest periods; and in the course of the \nDivine Providence, these have come down to the present times; \nand by these we can judge both of the civil and moral state \nof those nations. And we are not in danger of forming unfa\xc2\xac \nvourable conclusions, if we abide by the letter of their own \nhistories, as they have been evidently drawn up with much \npartiality , pressing every thing into their service that appeared \ncalculated to promote their pretensions to antiquity, eminence, \nand national honour. Others, who have written of such na\xc2\xac \ntions, have greatly lowered the standard of their assumed ex\xc2\xac \ncellence : from which we may safely conclude, that the medium \nbetween both relations may approximate pretty nearly to the \ntruth. \n\nFrom all the accounts we have of the most eminent, ancient, \nand celebrated nations, such as the Egyptians , Chaldeans, \nAssyrians , Persians, Greeks, and Romans, we find them, \nfrom their own relations, to have been destitute of the know\xc2\xac \nledge of the true God, and although cultivating various arts \nand sciences, yet fierce, barbarous, and cruel. Their history \nis a tissue of frauds, aggressions, broken truces, assassinations, \nrevolts, insurrections, general disorder, and insecurity. Their \nlaws despotic and oppressive; their kings and governors, \ntyrants; their statesmen, time-servers and oppressors of the \ncommon people; their soldiers, licensed plunderers; their \nheroes, human butchers ; their conquests, the blast of desola\xc2\xac \ntion and death on empires and nations; their religion, super\xc2\xac \nstitious, gross, brutal, and unclean; and their gods, and the \ngeneral objects of their worship, worse in their character and \nacknowledged practices, than the most villanous and execrable \nVol. hi.\xe2\x80\x94E \n\n\n30 \n\n\nDIVINE REVELATION ; \n\n\nof men. And what must be the imitations in their votaries, \nwhen they had such originals to copy ? This was their general \nstate and character. \n\nBut were not the highly cultivated Greeks , and the learned \nand polite Romans , illustrious exceptions ? I except none of \nthem from this general censure. Read their own histories : \nthose of the republics of Greece: and what do you find ? Trea\xc2\xac \nsons, insurrections, crimes, and carnage of all descriptions. \nConsult also the Roman writers on their Republican , Con\xc2\xac \nsular , Tribunal, Regal, and Imperial States; and see the \nportraits which those master painters have sketched; and what \ndo you behold ? no caricatures, but likenesses from life \xe2\x80\x94 \nfeatures, naturally fell and distorted, scowling through the \ndeep and murky shades which serve to relieve and make them \nprominent. \n\nA Roman citizen, well acquainted with their history and \ncharacter, living in the very times of their highest cultivation \nbotli in language and arts, thus describes them :\xe2\x80\x94\xe2\x80\x9c They were \nvain in their imaginations\xe2\x80\x94their foolish heart was darkened\xe2\x80\x94 \nprofessing themselves to be wise, they became fools\xe2\x80\x94they \nchanged the glory of the incorruptible God, into an image \nmade like to corruptible man; and to quadrupeds, and rep\xc2\xac \ntiles. They had vile affections\xe2\x80\x94and were given up to a \nreprobate mind\xe2\x80\x94were filled with all unrighteousness, fornica\xc2\xac \ntion, wickedness, covetousness, maliciousness, full of envy, \nmurder, debate, deceit, malignity,\xe2\x80\x94whisperers, backbiters, \nhaters of God, despiteful, proud, boasters, inventors of evil \nthings, disobedient to parents, without understanding, cove\xc2\xac \nnant-breakers, without natural affection, implacable, unmerci\xc2\xac \nful.\xe2\x80\x9d See Saul of Tarsus, in his Epistle to the Romans, chap, \ni. 21\xe2\x80\x9432. \n\nAll these charges are found, sustained, and proved by their \nown historians and poets; see Tacitus , Livy , Suetonius , Juve\xc2\xac \nnal, and Horace. And, that with all their boasted knowledge, \nthey knew not God, is abundantly clear from their superabun\xc2\xac \ndant idolatry : their gods many, and their lords many. Even \nat this time, there were multitudes of Jews among them, who \nwere well known to be worshippers of one simple, pure, and \ninfinite Being, called God, or Jehovah ; from whom they might \nhave got some consistent ideas concerning the Supreme Being; \nyet so grossly darkened were their minds , even when boasting \n\n\nA DISCOURSE ON ROM. XV. 4 . \n\n\n31 \n\nthe highest attainments in useful and ornamental sciences and \narts, they had no perception of the truth. One of their greatest \nmen in knowledge and philosophy, and in eloquence unrivalled, \nM. T. Cicero, who searched into the subject, and wrote a \nTreatise expressly upon it, De Natura Dcorum , which remains \nto the present day, could not, with all his vast abilities and \nlearning, make out any rational account of the Divine Nature \xe2\x80\x94 \nthought there might be something of this kind, which he terms \nillud inexprimabile , that ineffable thing; but after all, con\xc2\xac \ncludes with doubting, whether there be gods or not! So true \nis the assertion made above, The world by wisdom knew not \nGod: and God permitted it to try its highest powers, culti\xc2\xac \nvated to the utmost pitch, in minds of the first order, and in \ncircumstances and times the most advantageous and promis\xc2\xac \ning, in order to teach all men this most important lesson, that \nGod can be seen only in His own light; and that no man can \nknow any thing relative to his peace and salvation unless it be \ngiven him from above : in a word, except by such a revelation \nof His own will, as in His great compassion and mercy, He \nhas given us in his Bible. \n\nAs a corroborating fact, we find that the nations who have \nreceived this Sacred Book, and availed themselves of its light \nand advantages, are among the wisest, greatest, and most \npowerful nations of the earth; and that these very nations \nhave riches, dominion, and excellence, just in the proportion \nin which they have received these words of wisdom, and have \nhad their hearts and lives regulated by them ; while all others \nare lying in the mire of sin and bonds of iniquity,\xe2\x80\x94degraded \nbelow the human character, without one redeeming trait in \ntheir minds, or power in their souls, to rescue them from the \ndisgrace, pain, and misery of their state. Thus we find, that \nit was essentially necessary that we should have an inspired \nrevelation, and that something should have been written afore\xc2\xac \ntime for our learning. \n\nNor has the lapse of time mended the moral condition and \ncharacter of the heathen nations. Our extensive commercial \nconnexions, not only with the nations of Europe and America, \nbut also with the principal heathen kingdoms and states in \nmost parts of the world, have brought us to an intimate acquaint\xc2\xac \nance with the dark places of the earth, which are filled with \nthe habitations of cruelty :\xe2\x80\x94and what have we seen ? Dark- \n\n\n32 \n\n\nDIVINE REVELATION ,\' \n\n\nness covering every land, and gross darkness the hearts of the \npeople. Idolatry the most disgusting, and superstition the \nmost foolish and degrading, closely associated with ridiculous \nceremonies and cruel rites. Religious suicide; abandonment \nof the aged to starvation when past labour, or left in the woods \nto be devoured by wild beasts when in hopeless disease; ex\xc2\xac \nposure of infants; burning of widows with the bodies of their \ndeceased husbands, their own children lighting the funeral \npyre! the most painful, unmeaning, and lengthened-out pil\xc2\xac \ngrimages; religious fasts, by which health and strength are \nexhausted; and feasts where the man sinks into the beast :\xe2\x80\x94 \nall these, and more of a similar kind, equally degrading and \ndestructive, prevail among the millions of Asia, and especially \namong what are called the civilized , mild , and pacific inha\xc2\xac \nbitants of Hindostan ! These are the nations that know not \nGod, and have not received that Revelation by which alone \nHe can be made known, and by which man can be made wise \nunto salvation. Time , therefore, brings about no moral changes \nin the individuals, nor conversions among nations. It is the \nRevelation of God , the Gospel of His Son Jesus Christ, that is \nthe power of God to salvation to every one that believeth, \nwhether Jew or Greek, Barbarian, Scythian, bond, or free. \nWhat were our own forefathers before the Gospel was planted \nhere ? A nation of savages. And what has Christianity done \nfor their descendants ? It has made them the greatest, most en\xc2\xac \nlightened, most powerful, and most eminent of the nations of the \nglobe. Compare even our present state as a Christian people \nwith our former state as heathens , and then exclaim, What hath \nGod wrought! \n\nThe human heart, left to its own workings, either sinks in \nthe mire, or falls over precipices. What aid has man ever \nfound from what is called natural religion? In comparison \nwith Revelation it is a rushlight against the sun, howsoever \nmodelled by the inventions of man. It neither enlightens, \nwarms, nor invigorates; the breath of God is not in it, for \nwhat is the chaff to the wheat ? saith the Lord! \n\nII. The manner in which the Revelation of the Divine will \nwas made to men, is worthy of particular inquiry, as it is both \ncurious and important. There is sufficient evidence from the \nScriptures themselves, that this was given in the five follow\xc2\xac \ning ways:\xe2\x80\x94 \n\n\nA DISCOURSE ON ROM. XV. 4 . \n\n\n33 \n\n\n1. By the \'personal appearance of him who is termed the \nAngel of the Covenant, and the Angel in whom was the name \nof Jehovah ; who was afterward revealed as the Saviour of \nMankind. He is called mro Maleak Jehovah, the Angel \nor Messenger of Jehovah, Gen. xvi. 7., and Sajin ha-ma- \nleak, ha-goel, the redeeming Angel , or the Angel the Re\xc2\xac \ndeemer , Gen. xlviii. 16., and vjo -jnSd maleak panaiv, the Angel \nof his (God\xe2\x80\x99s) presence , Isai. lxiii. 9., and nnan 1*60 maleak \nha-herith , the Angel of the Covenant , Malac. iii. 1 . This per\xc2\xac \nson frequently appeared to the Patriarchs, foretelling what \nGod alone could know, and promising to perform what God \nalone could do. It was this angel that appeared to Abram, \nGen. xv. 1 ., &c. and gave the glorious promises of the re\xc2\xac \ndemption of the world by one (Christ) who should proceed \nfrom Abraham\xe2\x80\x99s stock ; and it was the same that appeared to \nHagar , and delivered that remarkable prophecy relative to the \ndescendants of Ishmael , which has been so circumstantially \nfulfilled in the whole history of his posterity, being one of those \nprophecies which is very legitimately produced to show the \nDivine inspiration of the Mosaic records. To enter into an \nexamination of the passages quoted above, would lead into de\xc2\xac \ntails inconsistent with the length of a public discourse. \n\n2. A second mode by which God communicated the know\xc2\xac \nledge of his will, was an audible voice, sometimes accompanied \nby emblematical appearances. In this way God revealed him\xc2\xac \nself to Adam in Paradise, Gen. i. 28., \xe2\x80\x9c And God said unto \nthem (Adam and Eve,) Be fruitful and multiply and replenish \nthe earth.\xe2\x80\x9d Gen. ii. 16., \xe2\x80\x9c And the Lord commanded the man, \nsaying, Of every tree in the garden thou mayest freely eat.\xe2\x80\x9d \nGen. iii. 8., \xe2\x80\x9c And they heard the voice of the Lord God walk\xc2\xac \ning in the garden.\xe2\x80\x9d Gen. iii. 15., \xe2\x80\x9c And I will put enmity \nbetween thy seed and her seed; it shall bruise thy head, and \nthou shalt bruise his heel.\xe2\x80\x9d And it was by such a voice that \nMoses received almost every communication that is mentioned \nin the Pentateuch. And by this same mode was Samuel called \nto be a prophet, a priest, and one of the greatest judges of \nIsrael. See 1 Sam. iii. 4\xe2\x80\x9410. But these audible voices were \noften accompanied by striking emblematical appearances. \nThus Jeremiah was instructed to show the Israelitish rulers \nand people their speedy and irretrievable ruin by the emblem \nof broken bottles, Jer. xix. 1 \xe2\x80\x9412. Ezekiel showed the same \n\n4 \n\n\nJ \n\n\n34 DIVINE REVELATION ; \n\ncalamity by the emblem of burnt liair, Ezek. v. 1. The ephah, \nZech. v. 5.\xe2\x80\x94 good and bad jigs, Jer. xxiv. 1, &c.\xe2\x80\x94the marred \nbelt, Jer. xiii. I\xe2\x80\x947.\xe2\x80\x94 plumb-line, Amos vii. 7.; and several \nother matters were emblems which God used to illustrate the \npredictions which He delivered to His prophets in general. \n\n3. A third mode was by the ministry of angels, often \nworking miracles. Thus an angel appeared to Jacob, changed \nhis name, predicted his future greatness, and by a supernatural \ninfluence upon his body, gave him a sign for the fulfilment of \nthe prediction, Gen. xxxii. 24, &c. An angel appeared also \nto Moses in a burning bush, and gave him those glorious pro\xc2\xac \nmises relative to the deliverance of the Israelites from bondage, \nand their settlement in the promised land; see Exod. iii. and \niv. Gideon, Judg. vi.; Manoah, Judg. xiii.; and others, re\xc2\xac \nceived pointed revelations from God by angelic ministry. \nAnd Joshua, by the ministry of the angel called Captain of \nthe Lord\'s Host, got the assurance of his success in the con\xc2\xac \nquest of the heathen nations of Canaan, Josh. v. 13. And \nGod confirmed their testimony, for it is written, the word thus \nspoken by angels was steadfast, Heb. ii. 2. But the chief of \nthose angelic appearances were of Him who was afterward \nGod manifested in the flesh, see p. 33. \n\n4. By dreams and visions of the night; or in trances by day. \nIn one of the former, Solomon received that inspiration and \nextraordinary wisdom from God, that qualified him not only to \nbe the most eminent king, but also enabled him to write those \nbooks which still bear his name in the Inspired Volume, see \n1 Kings iii. 5\xe2\x80\x9415. And that wonderful prophecy relative to \nthe five great empires, was delivered in a dream, to Nebuchad\xc2\xac \nnezzar, and interpreted by Daniel; see Dan. ii. 31\xe2\x80\x9445. \nAnd the prophecy relative to the destruction of the Chaldean \nempire, Dan. iv. 10\xe2\x80\x9418. See also Pharaoh\'s Dream, rela\xc2\xac \ntive to the dearth in Egypt, interpreted by Joseph; see Gen. \nxl. 5., &c. In a vision God revealed to Abram the promise of \nthe Messiah, Gen. xv. 1., &c.; and in a trance, the affliction \nand deliverance of his posterity, Gen. xv. 12\xe2\x80\x9418. \n\n5. But the most common way was by direct inspiration; \nby the powerful agency of God on the mind, giving it a strong \nconception and supernatural persuasion of the truth of the \nthings which he revealed to the understanding. The persons \nchosen to receive these inspirations were termed prophets, \n\n\nA DISCOURSE ON ROM. XV. 4 . \n\n\n\n\nowai nebiim , from *uj naba , to intercede , make prayer , and \nin consequence, receive inspiration from God to declare His \nwill; and sometimes they were called seers , D>nn chozim , \nfrom nrn chazah , to see, z*. e. supernatural things, spiritual \nsights; to see mentally by the help and inspiration of the Holy \nGhost. The prophet and the seer were the same in most cases, \nbut with this difference, the prophet had the impression made \non his mind , transfusing spiritual ideas, whether in respect of \nthe present or future. The seer had the Divine communica\xc2\xac \ntions by images : and representations. The one perceived intel\xc2\xac \nlectually ; the other by means of the imagination. The pro\xc2\xac \nphet knew by extraordinary impressions on his understand\xc2\xac \ning ; the seer had symbolical representations. The seer was \nalways a prophet; but the prophet was not always a seer. The \nfirst appears to have had frequent symbolical representations , \nas well as strong preternatural mental impressions: the second \nappears to have had the latter always without the former , ex\xc2\xac \ncept on particular occasions. \n\nThe inspiration of these men is sometimes represented by \nthe Lord coming down in a cloud , and taking his own spirit \nand putting it on the appointed persons , and causing it to rest \nupon them. See the account of the inspiration of the seventy \nelders , Num. xi. 25. In general it is represented by the word \nof the Lord coming to the prophet , or inspired man; and who \nwas enabled clearly to discern what God was about to do , or \nwhat he purposed to do at some future time. This is gene\xc2\xac \nrally mentioned in the commissions which the prophets re\xc2\xac \nceived, to go and make proclamation to the people of that \nwhich God would have them to know. \xe2\x80\x9c For he revealed \nhis secrets to his servants the prophets,\xe2\x80\x9d Amos iii. 7.; and at \nsuch times they felt themselves \xe2\x80\x9c full of power by the Spirit of \nthe Lord, and of judgment and of might,\xe2\x80\x9d Micah iii. 8. And \nthose who received the prophetic gift are represented as \xe2\x80\x9cbeing \nfilled with the Holy Ghost,\xe2\x80\x9d Luke i. 67. Then, \xe2\x80\x9c all the words \nwhich God spake unto them, they received in their heart, and \nproclaimed to the people,\xe2\x80\x9d Ezek. iii. 10,11. And this inspira\xc2\xac \ntion was often so powerful, that they could not repress it; \n\xe2\x80\x9c the word in their heart was as a burning fire, shut up in their \nbones, and they could not forbear.\xe2\x80\x9d See the case of Jeremiah, \nchap. xxvi. 12. \n\nNo man could acquire the gift of prophecy by any industry , \n\n\n36 \n\n\nDIVINE REVELATION ; \n\n\nor any human means: for \xe2\x80\x9c the prophecy came not in old \ntime by the will of man, but holy men of God spake as they \nwere moved by the Holy Ghost,\xe2\x80\x99* 2 Pet. i. 21. They delivered \nthe mind of God to the people: their awn wills and their \nopinions and inventions they were not permitted to mingle \nwith the testimony of their God; and hence, that testimony \nbeing truth, without any mixture of error, is properly termed \nthat Scripture which is given by inspiration of God; and \nconsequently, \xe2\x80\x9c is profitable for doctrine, for reproof, for cor\xc2\xac \nrection, and for instruction in righteousness ; that the man of \nGod may be perfect, and thoroughly furnished unto all good \nworks.\xe2\x80\x9d And as all \xe2\x80\x9c these Holy Scriptures were written for \nour learningand \xe2\x80\x9c Jesus Christ is the end of the law for \nrighteousness to every one that believeththe sum and sub\xc2\xac \nstance of the code of Divine Revelation; therefore these \xe2\x80\x9cHoly \nScriptures are able to make us wise unto salvation through faith \nin Him,\xe2\x80\x9d 2 Tim. iii. 15\xe2\x80\x9417. \n\nThe process of inspiration went gradually on for upwards \nof4000 years, when He, \xe2\x80\x9c who at sundry times, and in divers \nmanners, spoke in time past to the fathers by the prophets, at \nlast spoke unto us by his Son; who, enduing his disciples with \nvarious gifts of the Holy Ghost, completed the canon of Divine \nRevelation, by adding the new covenant to the old , and thus \nfurnishing every thing necessary to perfect the instruction, and \nsave the soul of man. \n\nThis revelation God gave in several parcels or parts , at \ndifferent times, in different places, and to different persons; \njust as men could profit by it, and the circumstances of his \ngovernment of the world required it; one portion making way \nfor another by preparing the mind for its reception. We give \nthe elements of a science before we attempt to teach the \nscience itself ; we teach our children the alphabet, and to \ncompound the letters into syllables and words, before we re\xc2\xac \nquire them to read. In His first revelations to man, God \ngave the grand principles or outlines of all essential truth. \nIn these words, The seed of the woman shall bruise the head of \nthe serpent, God intimated the whole scheme of human re\xc2\xac \ndemption by the Son of his love; and in the rites and cere\xc2\xac \nmonies of the Mosaic law, he showed the nature and neces\xc2\xac \nsity of that redemption, and how it was to be effected. Thus \nmaking original or primitive things the representatives of those \n\n\nA DISCOURSE ON ROM. XV. 4. \n\n\n37 \n\n\nthat should succeed; giving line upon line, precept upon pre\xc2\xac \ncept, here a little, and there a little, as men were able to bear \nand profit by it. Hence primitive communications are shot\'t, \nand comparatively obscure ; those that succeed clearer; the \nprophetic light shining more and more to the perfect day. \n\nIII. The languages in which these Divine communications \nwere made, recorded, and preserved, is the third point to be \nconsidered. That the .people who were to profit by them, \nand to keep, and exactly obey them, should have them in their \nown language, is at once evident and reasonable. The law \nand the prophets belonged to the Jews: the language of the \nJews was Hebrew; therefore the law and the prophets were \nwritten in the Hebrew tongue. And so necessary did God ever \nconsider it, that the Holy Scriptures should be written in the \nvulgar language , that when the Jews were suffering a seventy \nyears\xe2\x80\x99 captivity in Babylon, during which the knowledge of \ntheir native tongue was nearly lost, he caused the chief trans\xc2\xac \nactions of the time to be recorded in the Chaldean language, \nas we find in the books of Ezra and the prophet Daniel. In \nEzra , from ver. 8. of ch. iv. is Chaldee , to ch. vi. ver. 19., \nand from verse 12. of ch. vii. to ver. 27. In Daniel , the Chaldee \nbegins ch. ii. ver. 4. and continues to the end of ch. vii.; and \nfor the benefit of those who either came young into Babylon, \nor were born there, as well as for those to whom the Chaldean \ntongue was now vernacular , a translation of the Law and the \nProphets was made by two learned, and, as the Jews think, \ninspired men , Onkelos and Jonathan ben Uzziel , into the \nChaldee: these translations, generally called Tar gums, remain \nto the present day. Thus the providence of God took care \nthat the people should read the Holy Scriptures, and that they \nshould have them in the languages that were understood both \nby young and old. God gave this right to all to whom He \nsent these Scriptures ; and it is only a fallen, heretical, and \napostate church, which has dared to dispute this order of God, \nand take away this key of knowledge from the common people. \n\nBut it may be asked, as this Divine Revelation was given at \nvarious times through a long lapse of time, \xe2\x80\x9c here a little, and \nthere a little,\xe2\x80\x9d how have these several parcels been preserved \nand collected in that book called by way of eminence the \nBible ? In answer, it is proper to observe, that during the \n2000 years of the patriarchal dispensation , nothing was com- \n\nVoL. III.\xe2\x80\x94F 4 # \n\n\n38 \n\n\nDIVINE REVELATION ; \n\n\nmitted to writing; all was held and communicated by tra\xc2\xac \ndition; and through the longevity.of the inhabitants of the \nearth during that period, and the strict family connexion \nthat subsisted between the heads of families and their de\xc2\xac \nscendants, such traditions were easily preserved, as they had \nbut few hands to pass through, and were easily retained in \nmemory. But howsoever respectable the testimony of tradition \nin such circumstances, yet we are not obliged to receive this \ntestimony as authentic and true, but as the facts have been \ncollected and detailed by men divinely inspired ; for those \nancient and important facts, first preserved by tradition, have \nbeen collected by Moses, and are embodied in his Pentateuch, \nunder the broad seal of that Holy Spirit by whom this eminent \nlawgiver and historian was inspired. \n\nI repeat it:\xe2\x80\x94in the antediluvian world, when the life of \nman was so protracted, there w r as comparatively little need for \nwriting of any kind, as past transactions had to pass through \nbut few hands. Tradition , therefore, answered every purpose \nto which writing in any kind of characters could be subser\xc2\xac \nvient. There could be little danger of any important fact \nbecoming obsolete, as its history had to pass through very few \nhands, and all these, friends and relatives , in the most proper \nsense of the terms; as they lived in an insulated state, under a \npatriarch\'s government. Thus, it was easy for Moses to be \nsatisfied of the truth of all he relates in the Book of Genesis , \nas the accounts came to him through the hands of few persons. \nFor, from Adam to Noah there was but one man necessary to the \ncorrect transmission of the history of this period of 1656 years. \nThis history was without douljt perfectly known to Methuselah , \nwho lived to see them both. In like manner Shem connected \nNoah and Abram , having lived to converse with both ; as Isaac \ndid with Abram and Joseph , from whom all these things might \nhave been easily conveyed to Moses by Amram, who was con\xc2\xac \ntemporary with Joseph. Supposing then, that all the curious facts \nrecorded in the Book of Genesis had no other authority than \nthe tradition already referred to, they would still stand upon a \nfoundation of credibility superior to any that the most reputa\xc2\xac \nble of the Greek and Latin historians can boast. After the \ndispersion of mankind in the time of Peleg , writing became \nnecessary, not only because of this dispersion, but because the \nlife of man was so much abridged, and consequently tradition \n\n\nA DISCOURSE ON ROM. XV. 4 . \n\n\n39 \n\n\nmust become less certain, as the facts had to pass through a \nmultitude of hands; hence alphabetical characters became \nabsolutely necessary, as without these, the records of the world \nmust soon be obliterated from the swiftly succeeding generations \nof mankind. \n\nPerhaps the first regular alphabetic writing was that exe\xc2\xac \ncuted by the Divine Being on the two tables of stone, on which \nHe wrote, with His own finger , what is called the Decalogue , \nor Ten Commandments. That this writing was actually by \nthe finger of God , and not by His command , the following \nScriptures amply prove:\xe2\x80\x94\xe2\x80\x9c The Lord said unto Moses, come \nup to me in the mountain, and I will give thee the tables of \nstone, which I have written ,\xe2\x80\x9d Exod. xxiv. 12. \xe2\x80\x9c And He gave \n\nunto Moses tables of stone, written with the finger of God ,\xe2\x80\x9d \nExod. xxxi. 18. \xe2\x80\x9cAnd the tables were the work of God , and \nthe writing was the writing of God graven upon the tables,\xe2\x80\x9d \nExod. xxxii. 15, 16. \xe2\x80\x9c These words (viz. the ten com\xc2\xac \n\nmandments) the Lord spake in the mount, out of the midst of \nthe fire of the cloud, and of the thick darkness, with a great \nvoice; and he added no more, but He wrote them on two tables \nof stone,\xe2\x80\x9d Deut. v. 22. Thus it appears, God invented the \ncharacters, and wrote the first copy , and thereby testified \nHis will , that the Revelation He had made, and that which He \nshould further make, should be committed to writing , not only \nfor its preservation , but for the general benefit of mankind. \nTradition and writing were the grand means by which these \nrecords were preserved and brought down to the latest poste\xc2\xac \nrity ; and it is the unanimous opinion of Jews and Christians , \nthrough all their generations, that Ezra the scribe , (who was \none of the captivity,) about the year of the world 3547, before \nthe Christian era 457, under the guidance of the Divine Spirit, \ncollected all the portions given by Divine Inspiration then ex\xc2\xac \ntant, and arranged them in the manner in which they are found \nin the present time ; and in this order they have, with very \nlittle variation, existed from the captivity to the origin of print\xc2\xac \ning, or a little after, when in A. D. 148$, the first complete \ncopy of the Hebrew Scriptures issued from the press at Son- \ncini , in Italy; since which time they have gone through innu\xc2\xac \nmerable impressions, both by Jews and Christians. \n\nPreviously to the invention of printing, the Hebrew Bible \nwas carefully preserved among the Jews in MS. either on strong \n\n\n40 \n\n\nDIVINE REVELATION *, \n\n\nvellum or a semi-tanned goat-skin , commonly called basil \nleather , both materials almost imperishable, if kept from fire \nand damp: the very oldest MSS., those that amount to nearly a \nthousand years, (some of which are now in my library,) beinjr \nwritten in a large bold character, with excellent ink, are as \nlegible now as they were at the beginning. Every synagogue \nin the world had always a copy of the haw and of the Pro\xc2\xac \nphets , which was preserved with the greatest care and venera\xc2\xac \ntion ; and most Jewish families of respectability had at least \nthe min idd Sepher iTorah , or \xe2\x80\x9c Book of the Law,\xe2\x80\x9d and the \nn-itocn Haphtorah , or Sabbath Readings from the Prophets , \nwhich were handed down from father to son, or carefully re\xc2\xac \nplaced from the most authentic copies, if accidentally lost, \ndamaged, or burnt. And to preserve the Sacred Volume from \ncorruption and defalcation, there was from time, almost imme\xc2\xac \nmorial, a class of Jewish critics, termed Masorets, who not \nonly had taken care to distinguish and number the different \nlarger and smaller sections of the law, but also the very letters , \nso as to register the number in each part; and how often each \nalphabetical character occurred in each book : a work truly her\xc2\xac \nculean , but accomplished with amazing correctness by those an\xc2\xac \ncient and most respectable literary drudges. This work, called \nthe Masora, remains also to the present day ; and of it several \nMS. copies exist in my own library. We may affect to smile at \nthe conscientious punctiliousness of these critics, but their work \nand its preservation are proofs of their deep persuasion that \ntheir Scriptures came from God ; and that He who gave them \nhad taken care that they should be most scrupulously and \nsacredly preserved. \n\nLet me add a few further considerations :\xe2\x80\x941. The Hebrew \ncharacter , which is necessarily large and bold , was very proper \nfor preservation. 2. The materials on which the text was \nwritten, were the least likely to perish or be decomposed. 3. \nThe religious, not to say superstitious care , taken by the Jews \nof their MSS., prevented them, in general, from being damaged \nor lost. 4. The Jews themselves being preserved a distinct \npeople , and by their ordinances and rites separated from all \nothers, generally despised and often persecuted, were the more \ncareful to perform their rites, and keep, with sedulous care, the \nrecords that enjoined them. 5. Their being read every Sab\xc2\xac \nbath, as well as on numerous festivals and fasts , in all their \n\n\nA DISCOURSE ON ROM. XV. 4 . \n\n\n41 \n\n\nsynagogues in every place of their dispersion, prevented them \nfrom the danger of being lost , or ever becoming scarce: and, \nindeed, this is evident from the very form and style of writing \nin different parts of the world; for although there is an essen\xc2\xac \ntial form that belongs to every letter, as there is in the alpha\xc2\xac \nbetical characters of all languages, yet the Jews in different \nnations had a peculiar mode of constructing that essential form, \nso that those who are conversant with Hebrew MSS. can \nalmost at the first view, tell whether a MS. be written by a \nGerman, Spanish , or Italian Jew; the former being in gene\xc2\xac \nral large, rough, and inclined to the left; the others being \nerect, full, and elegant. The synagogues, ever jealous over each \nother, lest any alterations, additions, or subtractions should be \nmade, in an y jot or tittle, or even in the vowel points, though \nof themselves not essential to the integrity of the language, \nhave made positive rules to guard against these evils. \n\n6. There is another consideration that should not be over\xc2\xac \nlooked. The general character of the Jews is a strong argu\xc2\xac \nment for the Divine authority and safe custody of the Scrip\xc2\xac \ntures : they were proverbially incredulous and refractory; \nand it was probably on this very ground that God chose them \nto be the keepers of His testimonies; for, had they not had \nthe most incontrovertible proofs that God had spoken by Moses \nand the Prophets, they would neither have credited nor pre\xc2\xac \nserved His oracles. Their incredulity is, therefore, no mean \nproof of the Divine authority of the Law and the Prophets. \n\n7. The Evangelists and Apostles of our Lord were all Jews, \nand partook deeply of the same spirit of incredulity, as several \nplaces in the gospels prove ; and had they not had the fullest \nevidence of the divinity of their Master, they would not have \nbelieved, much less have sealed the truth with their blood. \nThus their incredulity is a strong proof of the authenticity of \nthe Gospel. \n\nIV. The ancient versions made of the Hebrew Scriptures \ninto different languages, rendered the destruction or material \nalteration of those Scriptures morally impossible. \n\nThe principal versions of the Hebrew text are, 1. in the \nLaw, or Five Books of Moses, the very ancient Cufic Sam,a- \nrif.an, made for that motley mixture of different nations, which \nwere sent into the kingdom of Israel by the kings of Assyria, \nafter they had subdued that nation, and carried into captivity \n\n\n42 \n\n\nDIVINE REVELATION \n\n\nthe principal inhabitants of the land. This version still exists, \nand is, in the main, a very fair representation of the sacred \noriginal. This has been printed with the Hebrew and Hebreo- \nSamaritan text, in the first volume of the London Polyglot. \nAnd as it had been preserved from the remotest antiquity, be\xc2\xac \nfore the invention of printing, it is not likely to perish now \nthat it has been committed to the perpetuity of the typogra\xc2\xac \nphic art. \n\n2. The Chaldee Tar gums, or paraphrases of the Law and \nthe Prophets , in the Chaldee language. That of Onkelos on \nthe Law, and Jonathan on the Prophets, have also been care\xc2\xac \nfully preserved, as the former especially has been considered \nby the Jews of all times, as a work formed under an especial \ndivine direction. These also have been multiplied, both by \nJews and Christians, by means of the press. \n\n3. The Syriac version, which is very ancient, and faithful \nto the strict tenor and integrity of the Hebrew text, is still ex\xc2\xac \ntant, and also multiplied by means of the press, and is still in \nuse in all the Syrian churches. \n\n4. The Arabic version of the Pentateuch, made by a very \nlearned Jew, Rabbi Saadias Gaon, who flourished in the ninth \ncentury of the Christian era, is a most faithful work. Of this \nversion, a very ancient copy, nearly of the time of the author, \nis in my own library, and is one of the most faithful versions \nI have ever seen in any language. It has been the basis of \nmost of those in that tongue which have been since published. \n\n5. The Greek version of the Septuagint has been, both to \nJews and Christians, of the utmost importance, as a faithful \ntestimony of the antiquity of the Jewish Scriptures, and their \nuncorrupted transmission to posterity. \n\nThis version was made by Jews, learned both in Hebrew \nand Greek, at the command of Ptolemy Philadelphus, king of \nEgypt, about 280 years before the Christian era; and for seve\xc2\xac \nral hundreds of years was the sole text-book of the Hellenistic \nJews, or Jews dwelling in all Greek nations, from the time of \nits formation to some centuries after our Lord\xe2\x80\x99s incarnation; \nand its general fidelity is shown, by its being that very version \nfrom which our blessed Lord and His apostles drew their quo\xc2\xac \ntations of the Law and the Prophets, which are still found in \nthe Evangelists, and in the Apostolic Epistles. \n\nThe existence of the Old Testament in Greek, and its univer- \n\n\nA DISCOURSE ON ROM. XV. 4 . \n\n\n43 \n\n\nsal acceptance among the Jews, had probably no mean in\xc2\xac \nfluence in-causing the New Testament to be written in Greek \nalso, that the Jews, who were exceedingly numerous in Egypt, \nArabia, Syria, different parts of Asia Minor, Greece, and Italy, \nwho all used the Greek version of the Septuagint , might have \nthe New Covenant in the same language; and thus be able to \ncompare both Testaments, and see how the prophecies of the \nOld were fulfilled in the New: \xe2\x80\x94And, that the Jews, both \nin Palestine and in all the countries of their dispersion , might, \nas God had ordained, have the first offer of the gospel made to \nthem: for the apostles, who were commanded to preach the \ngospel to all the world, were strictly ordered to begin first at \nJerusalem. And as the Greek language , by the conquest of \nAlexander the Great, and the subsequent conquests of the Ro\xc2\xac \nmans , had absorbed the dialects of the conquered provinces, \nthe Greek became not only the language of the learned every \nwhere, but also that of the people at large. There was no* other \ntongue then in the universe so well calculated at once to pre\xc2\xac \nserve and convey the records of salvation: hence, the Greek \nlanguage was the original of the New Covenant , as the Hebrew \nhad been that of the Old. But after that Jerusalem had been \ntaken and destroyed by the Romans, and the Jews captivated \nand scattered over the face of the earth, as far as the Roman \narms had reached ; the Greek version of the Septuagint became \nthe common text-book to the Jews, as above noticed; and the \nNew Testament in Greek was its constant companion among \nall the converts to Christianity, whether originally Jews or \nGentiles. And thus, by the especial providence of God, that \nwhich was written of old , was so constructed as to become the \nmeans of spiritual and saving learning to the principal nations \nof the earth. \n\nIt is well known, that by an irruption of the Northern na^ \ntions (who are generally termed Goths and Vandals , the inha\xc2\xac \nbitants of Scandinavia , the countries now called Sweden , Den\xc2\xac \nmark , Norway , and the islands and territories dependent on \nthem,) the Roman empire was dismembered, they seizing on \nthe western parts; and by this means the empire was alter\xc2\xac \nnately formed into two grand divisions, called the Eastern and \nWestern Empires: in the latter , the Roman or Latin lan\xc2\xac \nguage prevailed; in the former the Greek. In these two vast \ndivisions, Christianity made a rapid progress. In the begin- \n\n\n44 \n\n\nDIVINE REVELATION ; \n\n\nning of the fourth century, the conversion of Constantine the \nGreat became the means of converting the major part of \nthe great Roman empire to the profession of the Christian \nfaith; the church of Christ was then universal in all parts of \nwhat was balled the Roman Empire; but from the ninth to \nthe eleventh*century, a gradual separation took place between \nthe Eastern and Western parts of the church in this empire, \nwhich at last settled in a complete dismemberment of the church, \nwhich continues to the present day; one part bearing the name \nof the Eastern or Greek Church; the other that of the West\xc2\xac \nern or Latin Church. The ecclesiastical government of the \nformer being vested in Patriarchs; that of the latter in Popes. \nThe language of the former was Greek , and all the services of \nthat church were celebrated in the Greek language ; and their \nBible was, and still continues to be, the Greek version of the \nSeptuagint. The general language of the Western Church \nwas Latin , and its services were performed in this language. \nTo meet the necessities of the people , many attempts had been \nmade to translate the Scriptures into the Latin tongue, but \nthese being done by persons of no name or credit in the church, \nand but little skilled either in Hebrew or Greek , and the ver\xc2\xac \nsions made being various , and often contradictory , it pleased \nGod to provide a remedy. In the beginning of the fourth cen\xc2\xac \ntury, a very able and learned man, called Hieronymus , and \nnow commonly St. Jerom , was raised up in this church. He \nsaw and deplored the want of a proper Latin version of the \nwhole Scriptures, for the use of the Western Church :\xe2\x80\x94encou\xc2\xac \nraged by the chief ecclesiastical authorities, he undertook \nthis work ; and the better to qualify himself for the task, took \na voyage into Palestine, and remained there seven years , that, \nconversing with the most learned of the Jewish Rabbins, he \nmight acquire a thorough knowledge of the Hebrew tongue; \nhe then translated the whole of. the Old and New Testaments \ninto Latin , which being approved of by the church, was uni\xc2\xac \nversally adopted, and thence was called the Vulgate, from \nVulgatus , \xe2\x80\x9c published,\xe2\x80\x9d \xe2\x80\x9c common,\xe2\x80\x9d or \xe2\x80\x9c ordinary and this \nis what is used by the Latin , or Roman Catholic Church , to \nthe present day. \n\nThus we find that the two languages which are allowed to \nbe the most elegant and energetic of all the languages of the \nuniverse ; and those in which all the learning , theology , poetry \xc2\xbb \n\n\nA DISCOURSE ON ROM. XV. 4 . \n\n\n45 \n\n\nand philosophy of the ancient world, have been handed down \nto us, the Greek and the Latin; and which are still, by gene\xc2\xac \nral consent, the grand vehicles of sciences and arts , have been \nthose employed by Divine Providence to bring down the Scrip\xc2\xac \ntures to the present times. These are the vouchers for the \nauthenticity of the Hebrew text , from which they have been \ntaken:\xe2\x80\x94and the Hebrew of the Old , and the Greek of. the \nNew, being still preserved, are the touchstones to which these \nand all other versions and translations must be brought, to \nascertain their correctness, and prevent additions, defalcations, \nand corruptions of every kind ; and thus has God further pro\xc2\xac \nvided, that that revelation, so essentially necessary for the sal\xc2\xac \nvation of man, should be written for our learning in Hebrew \nand Greek ; and that the most important languages of the uni\xc2\xac \nverse, Greek and Latin , should be the means of bringing down \nfrom those original springs , the pure and salubrious waters \nfor the salvation of mankind. On this account the Greek ver\xc2\xac \nsion of the Septuagint, and Vulgate Latin , are of the utmost \nconsequence to the Christian Church. Had it not been for \nthose ancient versions, there would have been found, especially \nin the original Hebrew , a multitude of words and phrases , the \nmeaning of which, in these after-times , we should have been \nutterly unable to find out. And I can safely add, that the best \nGreek scholar in the universe must labour in vain, in a great \nvariety of cases, to make out the phraseology of the New Tes\xc2\xac \ntament, without the assistance of the Septuagint version ; and \nwe have already noticed what light this version throws on \nmany words and forms of speech in the Hebrew originals. \n\nIt is impossible to consider this subject, without being struck \nwith the kindness and admirable providence of God, not only \nin giving us those Scriptures, but also in the choice of the lan\xc2\xac \nguages in which they were originally written, the principal \nversions by which they have been handed down to posterity :\xe2\x80\x94 \nthe very characters in which, and the materials on which, they \nhave been written ; and the preservation of the whole, both in \nthe originals and the ancient versions, by numerous MSS., \nwhich have been spread over the principal civilized nations of \nthe world; and are at once the oldest and most important of all \nthe MSS. which have survived the ravages of time. The He\xc2\xac \nbrew originals exist in numerous and very ancient MSS. in \nthe hands of Jews and Gentiles, in different parts of the earth. \nVol. in. \xe2\x80\x94g 5 \n\n\n40 \n\n\nDIVINE REVELATION ; \n\n\nThe Greek version of the Septuagint , besides many MSS. of \ninferior note, is preserved in the Vatican in Rome , in what is \ncalled the Codex Vaticanus; and in the library of the British \nMuseum, in what is called the Codex Alexandrinus; two of \nthe oldest, most carefully written, and correct MSS. known to \nexist. As to the Latin Vulgate , it has been multiplied by MSS. \ninnumerable; and copies of all these, since the invention of \nprinting, have been further multiplied by an incalculable num\xc2\xac \nber of editions ! Such care has God taken that what was writ\xc2\xac \nten of old for our learning , should be carefully preserved for \nthe accomplishment of the end for which He has graciously \ndesigned it. Before I conclude on this head, it will not be \namiss to mention the German version of Luther , taken imme\xc2\xac \ndiately from the originals ; and the English translation taken \nfrom the same, and published in this country by royal autho\xc2\xac \nrity , in the year 1611 ; both of which are the purest streams \never deduced from the original wells of salvation. \n\nIn diffusing and preserving the knowledge of Divine Reve\xc2\xac \nlation, we have already seen that two venerable versions of the \noriginal Hebrew text , the Greek Septuagint , and the Latin \nVulgate, were principal means in the hands of the providence \nand grace of God ; the former especially, became a very pow\xc2\xac \nerful instrument in preparing the way of the gospel in the \nheathen world ; as it was that version which the Jews read, \nand carried with them into all the countries where they were \ndispersed, and where there is full proof that many Gentiles \nexamined and profited by it. \n\nHated and despised as the Jews were among the proud Ro\xc2\xac \nmans, and the still more haughty and supercilious Greeks, their \nsojourning among them, and their Greek version of the Scrip\xc2\xac \ntures, known by the name of the Septuagint, were the means \nof furnishing them with truer notions, and a more distinct \nknowledge of vice and virtue, of justice and equity, than they \never had before. \n\nAnd on examination we shall find, that from the time of \nAlexander\xe2\x80\x99s conquest of Judea, a little more than 300 years \nbefore the Christian era, both Greeks and Romans became \nmore rational and correct in their theological opinions; and \nthe sect of Eclectic philosophers, which had risen some \ntime before, and whose object was to select from all the other \nsects, and from every attainable source,, whatever was most \n\n\nA DISCOURSE ON ROM. XV. 4 . \n\n\n47 \n\n\nconsistent with reason and truth, were not a little indebted to \nthe progress which the Light of God, dispensed by the means \nof the Septuagint, had made in the heathen world. \n\nTo this version Christianity, under God, owes much. To \nit we are indebted for such a knowledge of the Hebrew ori\xc2\xac \nginals of the Old Testament, as we never could have had with\xc2\xac \nout it, the pure Hebrew having ceased to be vernacular after \nthe Babylonish captivity ; and Jesus Christ and his apostles \nhave stamped an infinite value on this version, by the general \nuse they have made of it in the New Testament; perhaps never \nonce quoting directly the Hebrew text, or using any other ver\xc2\xac \nsion than some copy of the Septuagint . Though prophecy \nhad ceased from the time of Ezra, Daniel, and Malachi, yet by \nthis version, the Law and the Prophets were continued down \nto the time of Christ; and this was the grand medium by which \nthis conveyance was made. Nor is its usefulness deteriorated \nby the lapse of time ; it continues still a witness of the truth of \nDivine Revelation, and a sovereign help to the proper under\xc2\xac \nstanding of the Old Covenant; and I hesitate not again to \nassert, that no man can ever gain a thorough knowledge of \nthe phraseology of the New Covenant writers, who is unac\xc2\xac \nquainted with this version, or has not profited by such writers \nas derived their knowledge from it. If the present race of \nDivines neglect it, it is to their shame and to their loss. \n\nY. There remains only one question of importance, which, \nin a general consideration of this subject, requires particular \nnotice. Is that Revelation, constituting what is called the \nHoly Scriptures of the Old and New Testaments, entire ? Have \nno parts been lost ? no spurious w r ritings been added ? \n\nThese questions have been already discussed, in part, in the \npreceding observations. All that is necessary to be added is, \nthat the oldest records among the Jews and Christians, mention \nthe books, both by number and name, which constitute the Old \nTestament Scriptures; and these are the identical books, both \nin number and name, that remain in the Hebrew canon to the \npresent day. Not one has been added ; not one has been \ntaken away. Nor have we the slightest evidence, that even one \nchapter or paragraph in any one of the books come down to \nus, has been either added or omitted. And it is the same with \nthe New Testament; we have not lost nor received a single \nbook or chapter which the genuine church of God has ever \n\n\n48 \n\n\nDIVINE REVELATION ; \n\n\naccounted divinely inspired and canonical. I have diligently \nexamined this question in all the accounts we have from anti\xc2\xac \nquity ; and in all the collections of Hebrew and Greek MSS., \nboth of the Old and New Testaments, and their various read\xc2\xac \nings, which the ablest critics have produced to public view; \nand some of the chief of those MSS. I have collated myself, \nand most, if not all, of the ancient versions; and I can con\xc2\xac \nscientiously say, that we have the sacred oracles, at least in \nessential sum and substance , as they were delivered by God \nto Moses and the Prophets; and to the Church of Christ, by \nJesus, his Evangelists, and Apostles; and that nothing in the \nvarious readings of the Hebrew and Greek MSS. can be found \nto strengthen any error in doctrine, or obliquity in moral prac\xc2\xac \ntice. All is safe and sound\xe2\x80\x94all pure and holy : it is the per\xc2\xac \nfect law of the Lord, that converts the soul; the testimony of \nthe Lord, that abideth for ever; and the unadulterated gospel \nof Jesus Christ , which is able to make men wise unto salvation, \nthrough faith in Him. \n\nLet the reader be pleased to consider, that this is the testi\xc2\xac \nmony of one who has examined this subject from the beginning \nto the end\xe2\x80\x94from the remotest antiquity to the present times ; \nwho has collated versions and consulted manuscripts not a few; \nand has done all this to know the truth , and to receive nothing \nbut the truth , and to recommend nothing as truth in religion, \nbut what has come from the God of truth; and leads only to \nthe perfect illumination of the human understanding, the pre\xc2\xac \nsent and eternal glory of God, and the present happiness and \nfinal salvation of a lost world. And may I not ask, is not such a \ntestimony infinitely superior to the rash and bold assumptions of \nsuch men as are slaves to their passions, who feel, from the unho\xc2\xac \nliness of their own hearts and the irregularity of their lives, \nthat it is their interest to find that called the word of God , to be \nfalse or spurious, because they have too much reason to dread \nthe perdition of ungodly men, of which the Scriptures so amply \ntreat ? I might add too, the superiority of such a testimony \nto that of those bold and presumptuous men, who have never \nexamined the question, and were as incapable of examining the \nstreams which have proceeded from the fountain, as they were \nof tracing those streams to the fountain itself! Of what worth \nis the testimony of such men against the testimony of God, and \nof the whole Church of Christ, through all ages ; and of the \n\n\nA DISCOURSE ON ROM. XV. 4 . \n\n\n49 \n\n\nbest, wisest, and most learned men that ever existed ! Well \nmay it be said here, and said with triumph, What is the chaff \nto the wheat ? saith the Lord. \n\nControversies there have been, about certain words found in \nsome MSS. and not in others, though nearly of the same mean\xc2\xac \ning ; and in the Old Testament, two geographical verses , Josh, \nxxi. 35, 36, which have been proscribed by the Masora, and \nleft out of some editions of the Hebrew text, but are found in \nthe most authentic MSS.; and one verse in the New Testa\xc2\xac \nment, 1 John v. 7. which is omitted in the Greek MSS., but \nis found in the Vulgate and the modern versions. The geo\xc2\xac \ngraphy of Joshua xxi. 35, 36, is found 1 Chron. vi. 78, 79; \nand the doctrine of 1 John v. 7. is found John i. 1, 44. ; and \nin various places, unequivocally, in the New Testament.* \n\nVI. Having considered at large the apostle\xe2\x80\x99s assertion, \n\xe2\x80\x9c Whatsoever was written of old, was written for our learning \nit will be necessary to point out the grand benefit which each \nindividual may derive from the oracles of God, viz. \xe2\x80\x94\xe2\x80\x9c That \nwe, through patience and comfort of the Scripture, may have \nhope.\xe2\x80\x9d The hope referred to here, relates to the immortality \nof the soul , and the state of glory in endless happiness. \n\nIndependently of the Holy Scriptures, scarcely any thing \nwas known by the ancient heathens of the nature and immor\xc2\xac \ntality of the soul\xe2\x80\x94of the resurrection of the body, or of the \nfinal beatitude of both in the realms of eternal blessedness. \nFor here also, \xe2\x80\x9c The world by its wisdom knew not God \nand it is by His law that we have the proper knowledge of \nsin ; and it is by the gospel that life and immortality have \nbeen brought to light. The heathens, in general, lived like \nswine, and died like dogs. \xe2\x80\x9c They were without hope, and \nwithout God in the Avorld.\xe2\x80\x9d The grave was to them the house \nof terrors ; and they had no hope of immortality beyond it. \nThey sometimes dreamed of happiness, but had none : they \nstrove to gain it, but it was a fruitless toil : in the pursuit \nthey had no comfort , for they had no infallible director; and \n\n\n* As to the authenticity of this one solitary verse, much has been said for and \nagainst it, and the controversy relative to it is not yet terminated. The doctrine con\xc2\xac \ntained in it is that of the Apostle, whether he wrote the precise words of the seventh \nverse or not. And even the distinction of the persons in the Godhead, is sufficient\xc2\xac \nly intimated in Matt. iii. 16, 17.\xe2\x80\x941. Jesus is baptized in Jordan. \xe2\x80\x942. The Holy \nGhost descends upon Him. 3. The Father from heaven proclaims Him as His \nbeloved Son. \n\n\n50 \n\n\nDIVINE REVELATION *, \n\n\nthey had various ills to bear which they had not patience to \nendure, because they had no comforter. Hence it was a virtue \nwith them to destroy their own lives, when ills became insuf\xc2\xac \nferable. Divine revelation opened the kingdom of heaven to \nall them that believed; and the Holy Spirit, promised in that \nRevelation, sustained genuine believers in all their trials, and \nshed abroad the love of God in their hearts. Jesus Christ in\xc2\xac \ncarnated, and dying for the offences of men, and rising again \nfor their justification ; blotting out their iniquity by his blood, \nand sanctifying the soul by His Spirit, gave them an assurance \nof the glory that was to be revealed ; and a preparation for \nthat glorious state. Though in the world they had tribulation, \nyet in Him they had peace. The exceeding great and precious \npromises of the Scripture, not only cheered their hope, but en\xc2\xac \nlivened and supported their souls, for they pleaded them by \nfaith, and God fulfilled them to as many as believed. They \nwent on from strength to strength, fearing God, and worthily \nmagnifying His name :\xe2\x80\x94they loved Him whom, though they \ndid not see, yet they powerfully felt;\xe2\x80\x94were patient in bearing \nill and doing well; and while they loved Him, found in the \neconomy of the grace of God, that all things worked together \nfor their good. They gloried in tribulation, and rejoiced in \nhope of the glory of God. Thus, through patience and com\xc2\xac \nfort of the Scripture they had hope. They found that all pro\xc2\xac \nphecies and promises were so made, that the predicted blessings \nand events became to them prime objects of attention, memory, \nand desire, till they did come; and then of gratitude, for the \npermanent blessings they communicated. The more they were \nblessed, the more their gratitude rose ; and the higher it rose, \nthe more abundant was their obedience. This has ever been \nthe state and experience of true believers; and this is still the \ninheritance of all the children of God. Sinners alone, and \nthose who who will not accept of Christ crucified, sit in dark\xc2\xac \nness, and dwell in the valley of the shadow of death ; while \ntrue believers walk as children of the light and of the day, in \nwhom there is no occasion of stumbling :\xe2\x80\x94they love God, and \nwork righteousness ; they love their neighbour as themselves, \nand labour to promote his utmost welfare ; and they feel this \nlove to be the fulfilling of the law. This power they have \nfrom the grace of Christ. \xe2\x80\x94This was primitive Christianity :\xe2\x80\x94 \nThis is modern Christianity, wherever there is faith unfeign - \n\n\nA DISCOURSE ON ROM. XV. 4 . \n\n\n51 \n\n\ned: and this must be Christianity while the sun and the moon \nendure : for the Gospel is the everlasting Gospel, and Jesus \nChrist, its author, is the same yesterday, to-day, and for ever. \nHallelujah ! the Lord God Omnipotent reigneth ! Amen. \n\nI cannot conclude this discourse without citing that fine col\xc2\xac \nlect or prayer in the Liturgy of the Church of England, in the \nservice for the second Sunday in Advent , where the epistle \nfor the day includes the text of this Discourse. A prayer to \nwhich no Christian of any community would make a single \nobjection. \n\n\xe2\x80\x9c Blessed Lord, who hast caused all holy Scriptures to be \nwritten for our learning, grant that we may in such wise hear \nthem, read, mark, learn, and inwardly digest them: that by \npatience and comfort of Thy Holy Word, we may embrace, and \never hold fast, the blessed hope of everlasting life which thou \nhast given us in our Saviour Jesus Ghrist. Amen.\xe2\x80\x9d \n\nAs in this prayer, we see how we should receive these Holy \nScriptures, in order that they may be profitable to us, I shall \nmake a few remarks on the chief points in this incomparable \nproduction, which may serve as an application of the whole \ndiscourse. \n\n1. We must ever consider these Scriptures as coming from \nGod, as divinely inspired, and as containing His infallible \ntruth. \n\n2. We should consider that it is by His grace and blessing \nthat even His own Word becomes useful to us, for it is His \ngrace alone that takes away the veil of darkness and ignorance \nfrom the mind, without which the pure, plain word of life \ncannot enter into our hearts, or become the power of God to \nour salvation. \n\n3. We should be thankful to Him that we have His Word \nwritten and printed, and that we can consult it in our family \nand in our closets. We should bless God, that it is not shut \nup in a corner, as it once was in these dominions ; and that \nwe are not liable to persecution and death, for either reading \nit or hearing it read, or having it in our house, as our fathers \nwere, while under the domination of the heretical and apostate \nchurch of Rome. \n\n4. We must hear these Holy Scriptures read, expounded, \nand applied in the public worship of God, by a Christian mi\xc2\xac \nnistry. To social and public worship many promises are made; \n\n\n52 \n\n\nDIVINE REVELATION ; \n\n\nnor can we expect that we shall receive God\xe2\x80\x99s blessing, if we \nneglect God\xe2\x80\x99s ordinances. \n\n5. We must read them; not be satisfied that we have the \nHoly Scriptures in the house; we must consult them and hide \nthis word in our heart, that we sin not against its Author. \nGod\xe2\x80\x99s statutes should be our songs, our comforters in the \nhouse of our pilgrimage. \n\n6. We should mark what we read, that we may profit by \nit. We should especially mark such passages as contain pro\xc2\xac \nmises or threatenings suited to our state, and bring them home \nto our heart and conscience,\xe2\x80\x94else we may read often and long , \nand never come to the knowledge of the truth. \n\n7. We should learn from what we have read and marked , \n1. What sort of persons we have been \xe2\x80\x94born in sin, and chil\xc2\xac \ndren of wrath.\xe2\x80\x94 2. What sort of persons we now are \xe2\x80\x94sin\xc2\xac \nners, penitents, believers, backsliders, cold-hearted\xe2\x80\x94zealous, \nlukewarm, or what else, as the Scripture, conscientiously ap\xc2\xac \nplied, will teach us.\xe2\x80\x943. What sort of persons we must be be\xc2\xac \nfore we can be happy, and before we can enter into the king\xc2\xac \ndom of God. \n\n8. We must inwardly digest it \xe2\x80\x94carefully ponder it in our \nheart\xe2\x80\x94considerwell its nature\xe2\x80\x94thatwemust not rest in itspro- \nmises, as if it were enough that they are in our bibles, for they \nare but the signs of things ; and it is the things , not the signs , \nthat we must feed on. The word bread cannot save a hungry \nman from perishing; but the thing signified by that word will \nsave the hungry man\xe2\x80\x99s life. We must take heed that the words \nof God are to our souls as earthly bread is to our bodies. We \nmust eat and digest our earthly bread before it can prove nu\xc2\xac \ntriment to our bodies, and when this is done, it is transformed \ninto our very substance, so that we derive strength and life \nfrom it. In like manner, we should receive the words of \nGod, and by meditation, faith, and prayer, have them ingrafted \nin us, that the grace and influence promised may be received, \nand enter into our spiritual being, so that we shall grow thereby , \nand feel that our souls have as truly received power and life \nby means of the Holy Scriptures, as our bodies receive strength \nand life by the bread that perisheth. \n\n9. We must so profit by this hearing , reading , marking , \nlearning , and inwardly digesting these holy words, that we \nshall acquire patience to enable us to bear persecutions, afllic- \n\n\nA DISCOURSE ON ROM. XV. 4. \n\n\n53 \n\n\nlions, or the ills of life; that we shall even enjoy comfort \nwhile passing through them, by receiving a brighter evidence \nof our title to everlasting life; and thus be enabled to pass \nthrough things temporal, so as not to lose those that are eternal. \n\n10. We must never forget that these Scriptures are the gift \nof God, and that the blessed hope of everlasting life is given \nto us in and by Jesus Christ our Lord; that we have no \nmerit; that we deserve no good; that our pardon, holiness, \nand final salvation come all through His infinitely meritorious \nsacrificial death; that through Him alone, we come unto the \nFather, and that there is no other name given under heaven \nto men, whereby we can be saved. \n\nTaking all these things into our deepest consideration, we \nmay in all our reading and hearing these Holy Scriptures, ex\xc2\xac \npress ourselves in the following appropriate words, and thus \nconclude all such religious exercises with prayer and praise. \n\nI. \n\nInspirer of the ancient Seers, \n\nWho wrote from Thee the sacred page; \n\nThe same in all succeeding years; \n\nTo us in our degenerate age, \n\nThe spirit of Thy word impart, \n\nAnd breathe the life into our heart! \n\nII. \n\nWhile now Thine oracles we read, \n\nWith earnest pray\xe2\x80\x99r and strong desire ; \n\nO let Thy Spirit from Thee proceed, \n\nOur souls t\xe2\x80\x99 awaken and inspire : \n\nOur weakness help, our darkness chase, \n\nAnd guide us by the light of grace! \n\nIII. \n\nWhene\xe2\x80\x99er in error\xe2\x80\x99s paths we rove, \n\nThe Living God, through sin, forsake; \n\nOur conscience by Thy word reprove ; \n\nConvince, and bring the wanderers back; \n\nDeep wounded by Thy Spirit\xe2\x80\x99s sword, \n\nAnd then by Gilead\xe2\x80\x99s balm restor\xe2\x80\x99d. \n\nIV. \n\nThe sacred lessons of Thy grace, \n\nTransmitted through Thy word, repeat; \n\nAnd train us up in all Thy ways, \n\nTo make us in Thy will complete; \n\nFulfil Thy love\xe2\x80\x99s redeeming plan, \n\nAnd bring us to a perfect man 1 \n\nv. \n\nFurnish\xe2\x80\x99d out of Thy treasury, \n\nO may we always ready stand; \n\nTo help the souls redeemed by Thee, \n\nIn what their various states demand ; \n\nTo teach, convince, correct, reprove, \n\nVOL. III. \xe2\x80\x94 II And build them up in holiest love! \n\n\n54 \n\n\ndivide revelation. \n\n\nPOSTSCRIPT. \n\n\nTo several it may appear, that I should make an apology for \nattempting to treat so vast a subject in the compass of a Ser\xc2\xac \nmon of but ordinary length. I feel this, and do not hesitate \nto make the apology. But still, some general principles, re\xc2\xac \nlative to the divine authenticity of the Sacred Writings, should \nbe put into the hands of the common people, that they may be \nfortified against both the sly and the scurrilous attacks now \nso frequently made against that book from which, under God, \nthey derive their present comfort, and their hope of future \nbliss.\xe2\x80\x94That book which is the means of lightening the \nburdens of life, which affords them songs in the house of their \npilgrimage ; and which they see to be the grand instrument \nused by the mercy of God to exalt the human character, by \npointing out the infallible cure for that deadly moral malady, \nwhich has seized upon the whole family of man. It is this \nword of truth, applied by that Spirit of God so abundantly \npromised in it, which can lead them to the true fountain of \nhealth and blessedness, from which alone they can derive those \ninfluences that change the heart, and the whole frame of life, \nproducing glory to God in the highest, and diffusing peace and \ngood will among men. In that little known, much neglected, \nand utmost Northern possession of the far-extended govern\xc2\xac \nment of the British Crown, Zetland , where the preceding dis\xc2\xac \ncourse was first preached in that form in which it now ap\xc2\xac \npears ; infidelity has dared to make its approaches, though, \nthank God, with little success! Those Islanders, at once cu\xc2\xac \nrious and intelligent, saw that an attempt of this kind to vindi\xc2\xac \ncate the ways of God to man, would be no discredit to their \ncountry, and rejoiced to observe, from arguments and obser- \n\n\n\n* A DISCOURSE ON ROM. XV. 4. 55 \n\nvations not in common use, that they had additional proofs \nthat the foundation of their faith stood firm, and that they \ncould never be ashamed to speak with their enemies in the \ngate; and on this account they wished to see the great out\xc2\xac \nline, at least, in a permanent form. Cheerfully have I met \nthat wish, though conscious of imperfections in every part, \nprincipally owing to the narrowness of the limits by which I \nwas circumscribed. It will be at once seen, that I do not detail \nthe arguments of others, nor any indeed that are in common \nuse. I had no authorities then at hand, and I have consulted \nnone since; as far as I know, the manner in which the pre\xc2\xac \nceding observations are made, is new; nor am I aware that \nthe same materials have ever been thus applied. May that \nGod whose Revelation to man this Discourse endeavours to \nillustrate and defend, give His blessing to this well-meant \nattempt, so that every one that reads may be induced to give \nglory to Him for His unspeakable gift. \n\nLerwick , Zetland , \n\nJuly 2, 1826. \n\n\nSERMON XXXII. \n\n\nTHE LOVE OF GOD TO A LOST WORLD \n\n\nJOHN, Chap. iii. ver. 16. \n\nOvto yotp vyctTniorev o \xc2\xa9eos tav Koo-piov, elxrre tgv ihov ctwrow r ( \xc2\xab \nyoyevt} tSa>c fv, ivct iras o \'Tirrevay eh ccuto*, pet] u7roX*irett i *>.\xc2\xab \nt%y[ \xc2\xa3#> 3 v ctiaviov.* \n\n\nFor God so loved the world, that he gave his only begotten Son, that whosoever b*> \nlieveth in him should not perish, but have everlasting life. \n\n\nThese words form a part of that most interesting and im\xc2\xac \nportant conversation which our Lord held with a Jewish ruler, \ncalled Nicodemus; who came to Him by night, in order to get \ninformation on a subject of the utmost consequence to the \npeace and salvation of his soul. The subject was one gene\xc2\xac \nrally acknowledged in the Jewish creed; but by most, it was \ngrievously perverted or misunderstood. It was, in its spirit, \nno less than this :\xe2\x80\x94Of what nature is that change which must \npass upon the heart of man, in order to fit him for the king\xc2\xac \ndom of heaven ; and by what means can that change be effect\xc2\xac \ned T That this was the object of this ruler\xe2\x80\x99s inquiry, is evident \nfrom our Lord\xe2\x80\x99s answer ; for, when he had addressed Him with \n\xe2\x80\x9c Rabbi, we know that thou art a teacher come from God, \n(which he founded on the evidence of His miraculous works,) \nfor no man can do these miracles which thou doest, except \n\n* I place the original here, because it is frequently referred to in the Discourse. \n\n\n\n\n\n\n\n\nA DISCOURSE ON JOHN III. 16. \n\n\n5 7 \n\n\nGod be with him; Jesus answered and said, Verily, verily, I \nsay unto thee, except a man be born again, (or from above,) he \ncannot see the kingdom of God.\xe2\x80\x9d \n\nNicodemus, astonished that this most important business \nshould be put on such an issue, and not clearly understanding \nthe figure used by our Lord, cries out, \xe2\x80\x9c How can a man be \nborn when he is old ? Can he enter the second time into his \nmother\xe2\x80\x99s womb, and be bom ?\xe2\x80\x9d \n\nOur Lord, now finding that his attention was deeply fixed, \nand all the feelings of his self-interest strongly excited, enters \ninto an explanation of the figure he had used; and referring to \nthe Jewish mode of admitting proselytes into the Jewish \nChurch by baptism, shows, that as the change is of a spiritual \nnature, it must be accomplished by a spiritual agent: and to \naccomplish such a change, the washing the body with water \nshould be used only as a means, and considered as a type; and \nto illustrate His own meaning, adds, \xe2\x80\x9c Except a man be born \nof water and of the Spirit, he cannot enter the kingdom of \nGod.\xe2\x80\x9d Urging, at the same time, the utter insufficiency of \nmeans , if separated from the end; for, \xe2\x80\x9c that which is born of \nthe flesh is flesh; and that which is born of the Spirit is \nspirit:\xe2\x80\x9d as if He had said, Earthly or human agency can \nproduce no other than earthly or human results; they can \nneither effect, nor be substitutes , for moral and spiritual \nchanges; as they begin with the flesh, so they must terminate \nthere; and nothing less than a celestial energy can produce \nsuch a spiritual and moral change in the soul, as shall be suffi\xc2\xac \ncient to qualify it for the enjoyment of the kingdom of God. \n\nFinding the astonishment of Nicodemus to increase, as he \nwas totally ignorant both of the spiritual Agent who was to \naccomplish the change, and of the manner in which it must be \nperformed: he farther illustrates his meaning, and the nature \nof the work, by a most appropriate simile drawn from the \nwind, and the effects which it produces : \xe2\x80\x9c Marvel not that I \nsaid unto thee, Ye must be born again: the wind bloweth \nwhere it listeth, and thou hearest the sound thereof, but \ncanst not tell whence it cometh, and whither it goeth: so is \nevery one that is born of the Spirit.\xe2\x80\x9d As if He had said, \nThough the manner in which this new birth is effected by the \nDivine Spirit, be incomprehensible to thee, thou must not, on \nthis ground, suppose it to be impossible: the wind bloweth in \n\n6 \n\n\n58 THE LOVE OF GOD TO A LOST WORLD ; \n\na variety of directions :\xe2\x80\x94thou hearest its sound, perceivest its \noperation by the motion of the trees, &c. and feelest it on thy \nown body; but thou canst not discern the air itself; thou only \nknowest that it exists by the effects which it prodilfces: so is \nevery one that is born of the Spirit; the effects are as discern\xc2\xac \nible and as sensible as those of the wind; but itself thou canst \nnot see. \n\nAs the Jewish teacher was still slow of heart to understand, \nsupposing, with the rest of his countrymen, that salvation was \nto be procured by an exact observance of rites, commands, and \nordinances; sjfiritual agents and spiritual changes being en\xc2\xac \ntirely out of the question; our Lord deservedly chides him, \nwho, while he professed to be \xe2\x80\x9c a guide of the blind, a light \nof them that are in darkness, and an instructer of babes,\xe2\x80\x9d \nshould be ignorant of a doctrine so essentially necessary to his \nown salvation and that of others; and then takes occasion to \nenter at large into the subject, and to show that his salvation, \nand that of a whole lost world, must be effected, not by cir\xc2\xac \ncumcision, washing, or sacrificial rites, but by the pure mercy \nof God; and that the person whom he considered in no other \nlight than that of a teacher come from God , was the Son of \nMan, the promised Messiah, God\xe2\x80\x99s only begotten Son ; whom, \nin his infinite love to perishing man, He had now sent into the \nworld to become an expiatory victim for the -sin of the world ; \nthat they who believe in Him should receive remission of \nsins, and that spiritual change which would not only prevent \nthem from perishing , but entitle them to eternal life. \n\nHaving thus introduced the passage before us, we may col\xc2\xac \nlect from it the following particulars :\xe2\x80\x94 \n\nI. The world, the whole human race, was in a ruinous con\xc2\xac \ndemned state, in danger of perishing everlastingly; and with\xc2\xac \nout power to rescue itself from the impending destruction. \n\nII. - God, through the impulse of His own infinite love and \ninnate goodness, provided for its rescue and salvation, by giv\xc2\xac \ning his only begotten Son to die for it. \n\nIII. From this it appears, that the sacrifice of Jesus was the \nonly means by which the redemption of man could be effected ; \nand, that it is absolutely sufficient to accomplish this gracious \ndesign: for it would have been inconsistent with the wisdom \nof God to have appointed a sacrifice greater in itself, or less \nin its merit, than the positive necessities of the case required. \n\n\nA DISCOURSE ON JOHN III. 16. \n\n\n59 \n\n\nIV. That sin must be an inconceivable evil, and possess an \nindescribable malignity, when it required no less a sacrifice to \nmake atonement for it, than that offered by God manifested in \nthe flesh. \n\nV. We learn, that no man is saved through this sacrifice but \nhe who believes: i. e. who credits what God has spoken con\xc2\xac \ncerning Christ , His sacrifice, the end for which it was offered, \nand the way in which it is to be applied, in order to its becom\xc2\xac \ning effectual. \n\nVI. That those who believe receive a double benefit: viz. \n1. They are exempted from eternal perdition:\xe2\x80\x94That they \nshould not perish. 2. They are brought to eternal glory: \xe2\x80\x94 \nThat they should have everlasting life. And this double bene\xc2\xac \nfit proves, 1. That man is guilty , and therefore exposed to \npunishment. 2. That he is impure, and therefore unfit for \nglory. \n\n1. The words of the text plainly imply, that what our Lord \nterms the world here, was in danger of everlasting perdition. \nBut, to understand His meaning fully, it will be necessary to \nexamine the import of the word. \n\nThe term world, o xocyces-, has several acceptations in scrip\xc2\xac \nture, which are, however, reducible to one grand ideal mean\xc2\xac \ning: 1. It signifies the whole mundane fabric, or system of \nour universe : the visible heavens and earth ; the whole solar \nor planetary system. And, as the original term signifies to \nadorn, ornament, or beautifully arrange any thing, it was with \ngreat propriety applied to the heavens and all their host, and \nthe earth and its fulness; to express, in some measure, the \nbeautiful order, harmony, splendour, and perfection of the \nwhole, as a work highly worthy of that infinite wisdom which \nhad planned it; of the power by which the plan was executed; \nand of the goodness which proposed, by this creation, the \nmost beneficent ends. \n\nIt was worthy of remark, that the splendid ornamenting \nand plaiting of the hair; and the decoration of their persons \nwith gold and splendid apparel, to which the women of higher \nrank, both among the Greeks and Romans, were extravagantly \nattached, is termed by St. Peter, 1 Epist. ch. iii. ver. 3. tcor/uos, \nthe same word as in the text, which literally means world; \nbut, very properly in this place, rendered by our translators, \nadorning:\xe2\x80\x94Whose adorning, let it not be that out - \n\n\n60 \n\n\nTHE LOVE OF GOD TO A LOST WORLD ; \n\n\nward adorning of plaiting the hair, and of wearing of gold \nor of putting on of apparel. The ancient statues, where the \nRoman and Grecian head-dress is represented with the almost \nendless variety and involutions of plaiting, &c. fully justify \nthe application of the term in the place just quoted; and may \nat once lead the mind to the original application of the word, \nwhen used to express that infinitely complex, and harmonious\xc2\xac \nly arranged system of the universe, which when completed, \nand surveyed by the eye of infinite wisdom, was found such \nas to merit the approbation of the all-perfect Creator. \xe2\x80\x9c And \nGod saw every thing that he had made, and behold it was very \ngood.\xe2\x80\x9d Gen. i. 31. \n\nIt is scarcely necessary to observe, that the greatest men, \nsince the foundation of the earth, have acknowledged them\xc2\xac \nselves instructed, delighted, astonished, and lost, in contempla\xc2\xac \nting the skill and economy of the great Creator, in the order, \nvariety, harmony, and perfection, of the visible creation. \n\n2. Sometimes the word is restrained in its meaning, and is \nused to express merely the habitable globe, or that part which \nwas immersed in the waters of the deluge, 2 Pet. ifi. 6. as \nthis is that part of the universe in which human beings are \nmore particularly interested. \n\n3. As in this creation, God has provided an abundant sup\xc2\xac \nply for the wants of all creatures, which He deals out, in the \ncourse of his providence, in the most beautiful and impressive \norder; not only by the vicissitude of the seasons, but also by \nthat endless variety of properties in the vegetable world, by \nwhich all its productions are adapted to the necessities and \nstate of animal nature; and come to their perfection at diffe\xc2\xac \nrent times, so as to afford the means of nourishment in conti\xc2\xac \nnual and regular succession; therefore, the term is used not \nonly to express a sufficiency of earthly goods , or worldly pos\xc2\xac \nsessions, Matt. xvi. 26. but also abundance , or vast profusion; \nand this is the meaning of the word in that remarkable pas\xc2\xac \nsage of James, chap. iii. 6. the tongue is o xir/xos tj?~s u$ix:cc$, a \nvast system, a profusion, or abundance of iniquity: and, from \nthe same ideal meaning, it carries with it sometimes the no\xc2\xac \ntion of a promiscuous crowd or multitude; as in John xii. 19. \nThe Pharisees said, perceive ye how ye prevail nothing: be\xc2\xac \nhold the world, o xorfioq, (a vast crowd) is gone after him . \nThis particular meaning of the original is preserved in the \n\n\nA DISCOURSE ON JOHN III. 1G. 61 \n\nFrench phrase tout le mondc, \xe2\x80\x9c all the world for all , or the \nmajority of the people in that place. \n\n4. As God seemed for nearly two thousand years, to have \nconcentrated His regards among the Jewish people, and to \nhave taken into his especial care the land of Canaan, as if he \nhad no other people , and no other country , to care for; hence \nthe term became applied to that land which God promised to \nAbraham, Rom. iv. 13. For the promise that he should he the \nheir, rov xocr/uov, of the world, i. e. the promise that he \nand his posterity should inherit the land of Canaan; which \nwas given them by God\xe2\x80\x99s free bounty, and not as any reward \nfor legal observances, or moral obedience. \n\n5. By an easy transition it became applied to those who \ninhabited that land; namely, the Jews: who seemed for so \nlong a time to be God\xe2\x80\x99s only people\xe2\x80\x94His whole world. In \nthis sense it is frequently used by St. John in this Gospel, see \nchap. xiv. 30. where Satan seems to be intended as the prince \nor ruler of this world: i. e. of the Jews; their wicked\xc2\xac \nness being at that time so great and desperate. See also chap, \ni. 10. vii. 7. xii. 19. xv. 18, 19. xvi. 33. where the Jews, or \ninhabitants of the Promised Land, then called Judaea, seem to \nbe particularly meant. \n\n6. When we consider the beautiful order of the tabernacle \n\nand temple service, and the whole of the Jewish ritual, as ap\xc2\xac \npointed by God ; which although it was not the substance , was \na well defined and very expressive shadow of good things to \ncome; which the Jews, abusing from its proper signification, \nvainly trusted in for salvation, we need not wonder that the \nterm xocrftoi, world was applied to it in its original meaning; \nas in Gal. iv. 3. \xe2\x80\x99Zroixe\'ix rov xexr/^ov, the elements of the world ; \nthe types, shadows, and ceremonies, of the Jewish religion ; \nwhich world, the Apostle says, chap. vi. 14. was \n\ncrucified to him , and he to it, as he no longer expected salva\xc2\xac \ntion by the deeds of the law, or the observance of its rites and \nceremonies, but by faith in Christ, who was the \xe2\x80\x9c end of the \nlaw for justification to all that believed,\xe2\x80\x9d Rom. x. 4. The \nsame term is used in the same sense Coloss. ii. 8, 20. \n\n7. It means the Gentiles, or nations of the earth, as distin\xc2\xac \nguished from the Jews, they being the great multitude or mass \nof men called by our Lord, Luke xii. 30, rx thn rou, xoo-^ov the \n\nVol. iii.\xe2\x80\x94 i 6* \n\n\n62 \n\n\nTIIE LOVE OF GOD TO A LOST WORLD ; \n\n\nnations of the world. And in this sense St. Paul uses the \nAvord, Rom xi. 11, 12. \xe2\x80\x9c Have they (the Jews) stumbled that \n\nthey should fall? God forbid: but rather through their fall \nsalvation is eome unto the Gentiles. Now, if the fall of them \nbe the richer of the avorld, 7rXoZro<r xos/uov, and the diminish\xc2\xac \ning of them the riches of the Gentiles : how much more their \nfulness ?\xe2\x80\x9d In Avhich quotation the riches of the world , in the \nfirst clause of verse 12, is explained by the riches of the Gen\xc2\xac \ntiles, in the latter clause of the same verse. And the **- \nruMayy xot/mv, the reconciling of the world, ver. 15. mani\xc2\xac \nfestly implies the opening the door of salvation to the Gen\xc2\xac \ntiles, that they might be reconciled to God , and made heirs with \nthe believing JeAVS, according to the hope of an endless life. \nIt seems to be used in the same sense, 1 Cor. i. 20, 21. \n\xe2\x80\x9c Where is the disputer of this world ? Hath not God made \nfoolish the wisdom of this world? For, after that, in the wis\xc2\xac \ndom of God, the world , by wisdom, knew not God, it pleased \nGod, by the foolishness of preaching, to save them that be\xc2\xac \nlieve i. e. the Gentiles, with all their boasted Avisdom and \nphilosophy, could not attain to any correct notions even of the \ngreat First Cause of all things; as their Avritings, yet on record, \nabundantly confirm. \n\n8. In 1 Cor. xi. 32. it seems to signify all the disobedient \nand unbelieving , both of Jews and Gentiles, who finally re\xc2\xac \nject the counsel of God against themselves; We are chasten\xc2\xac \ned\xe2\x80\x94that we should not be condemned by the world : though \nhere, perhaps, the approaching desolation of the Jews may be \nprincipally intended. \n\n9. Lastly, as the Avord is applied, in its primitive and ori\xc2\xac \nginal meaning, to the whole system of Nature , and particular\xc2\xac \nly to the earth and its fulness ; by a very easy metonymy, \nthe container being put for the contained , it means all the in\xc2\xac \nhabitants of the earth; all nations , classes , and kindreds of \nmankind ; the whole human race: this is its.meaning in the \nText, and in the verse immediately folloAving. God so loved , \nrov Kor/itov, the world , the Avhole human race, that he gave his \nonly begotten Son , fyc. \xe2\x80\x9cFor God sent not his Son into the \nworld to condemn the world ; but that the world , through Him, \nmight be saved.\xe2\x80\x9d And again, chap. vi. 33, \xe2\x80\x9c The bread of \nGod is he who cometh doAvn from heaven, and giveth life un\xc2\xac \nto the world,\xe2\x80\x9d i. c. as God has made a plentiful provision by \n\n\nA DISCOURSE ON JOHN III. 16 . \n\n\n63 \n\n\ntlie manna from heaven, for all the Israelites in the wilder\xc2\xac \nness ; and by the productions of the earth , for the nourishment \nand support of all human beings; so, by the incarnation and \ndeath of his Son Jesus Christ, He has made a full, perfect, and \nsufficient atonement, sacrifice, and oblation, for the sins of the \nwhole world , and for the salvation of all men; see also chap, \nxiv. 31. and xvii. 24. The same apostle uses the term in the \nsame sense, 1 Epist. ii. 2. He is the propitiation , \'l\\ct<ry.o$, the \natoning sacrifice , for our sins , apostles and believing Jews; \nand not for ours only , but also Kept oMv toZ kot^ov, for the \nwhole of the world , Gentiles as well as Jews; all the descend\xc2\xac \nants of Adam. Where, let it be observed, that the apostle \ndoes not say that He died for any select part of the inhabi\xc2\xac \ntants of the earth, or for some out of every nation , tribe , and \nkindred , but for all mankind : and the attempt to limit the \nmeaning of the expression here, or that in the text, is a violent \noutrage against the plain grammatical meaning of God\xe2\x80\x99s word, \nand the infinite benevolence of His nature. In short, the as\xc2\xac \nsertion in the Text is the same, in spirit and design, with this \nmost solemn declaration\xe2\x80\x94\xe2\x80\x9c Say unto them, As I live, saith \nthe Lord God, I have no pleasure in the death of the wicked, \nbut that the wicked turn from his way and live,\xe2\x80\x9d Ezek. xxx. \niii. 11. And with the following, \xe2\x80\x9cThis is good and accepta\xc2\xac \nble in the sight of God our Saviour, who will have all men \nto be saved, and come unto the knowledge of the truth,\xe2\x80\x9d 1 \nTim. ii. 3, 4. And, \xe2\x80\x9c He is the Saviour of all men, specially \nof those who believe,\xe2\x80\x9d 1 Tim. iv. 10.; for, \xe2\x80\x9c He gave his \nlife a ransom for all,\xe2\x80\x9d lb. ii. 6. and therefore He is the one \nor only Mediator between God and man , ver. 5.; the two \ngrand parties in this business, the Offended and the offenders , \nthe Judge and the criminals. \n\nThese are the plain and forcible declarations of Scripture ; \nand we shall, on a further examination of this subject, have the \nmost satisfactory evidence that the streams are precisely of \nthe same nature with the Fountain which produced them ; or, \nin other terms, that the nature of God proclaims the same sen\xc2\xac \ntiment which is expressed by the letter of His word. \n\nIt will, no doubt, be observed that, in all the acceptations \nof the term world, which I have collected and examined in the \npreceding quotations, I have not produced that for which so \nmany good people have contended, viz. the elect world ; mean- \n\n\n64 THE LOVE OF GOD TO A LOST WORLD. \n\ning, according to those who use this term, \xe2\x80\x9c a certain number \nof persons chosen in Christ to eternal life, out of all the nations \nof the earth; all others being passed by , reprobated , or left to \nperish in their sins , without atonement or Saviour .\xe2\x80\x9d I must \nconfess I have not produced this meaning, because I did not \nfind it; and, after all my most careful researches, it appears \nto me that neither the term nor the thing is found in the \noracles of God ; and it has ever been a matter of astonishment \nto me that any soul of man , partaking at all of the divine \nnature , or knowing any thing of the ineffable love and good\xc2\xac \nness of God, should have ever indulged the sentiment; or have \nlaboured to prove that the God whose name is Mercy, and \nwhose nature is Love, and \xe2\x80\x9c who hateth nothing that he hath \nmade,\xe2\x80\x9d should, notwithstanding, have a sovereign, irrespective, \neternal love to a few of the fallen human race ; together with a \nsovereign, irrevocable, and eternal hatred , to the great mass of \nmankind : according to which, the salvation of the former, and \nthe perdition of the latter, have been, from all eternity, abso\xc2\xac \nlutely and irrevocably fixed, pre-ordained, and decreed! \n\nI have met with these sentiments. I have seen and heard \nthem maintained with great acrimony. I have seen them some\xc2\xac \ntimes opposed in the same spirit. I looked on it, received \ninstruction, was grieved, and passed on, with \n\n- Tantane animis ccdestibus ir<zl \n\nIn heavenly minds can such fierce passions dwell! \n\nThat the whole human race needed this interposition of God\'s \ninfinite love, is evident; for the Scriptures have unequivocally \ndeclared that all have sinned; all have corrupted their way ; \nthey are all gone astray, and altogether become abominable; \nthey are fallen from the image of God, righteousness, and true \nholiness; and are inwardly corrupt, and outwardly defiled. \nThis doctrine stands in no need of proof: \xe2\x80\x94man is not what \nGod made him; were the Scriptures silent on the subject, all \nreason and common sense would at once declare that it is im\xc2\xac \npossible that the infinitely perfect God could make a morally \nimperfect, much less a corrupt and sinful being. Yet God is \nthe maker of man ; and He tells us that He made him in His \nown image, and in His own likeness: it follows then, that \nman has fallen from that state of holiness and perfection in \nwhich he was created. And that this fall took place in the \n\n\n\nA DISCOURSE ON JOHN III. 16 . \n\n\n65 \n\n\nhead and root of human nature, before any of the generations \nof men were propagated on the earth, is evident, not only from \nthe declaration of God Himself in His word; but also from \nthis strong and commanding fact, that there never was yet dis\xc2\xac \ncovered a nation or tribe of holy or righteous men in any part \nof the world : nor is there a record that any such nation or \npeople was ever known ! This is a truly surprising circum\xc2\xac \nstance ; and a most absolute proof that not only all mankind \nare now fallen and sinful, but have ever been in the same state; \nand that this fall must have taken place previously to the pro\xc2\xac \npagation of mankind: for had it not taken place in our first \nparents before they began to propagate and people the eartli; \nthe heads of families and their successors, who might have \nbeen born previously to such fall, could not have partaken of \ntheir contagion ; and, consequently, must have been the pro\xc2\xac \ngenitors of nations doing righteousness, loving God with all \ntheir heart, soul, mind, and strength; and their neighbour as \nthemselves. But no such nation exists ; no such nation ever \ndid exist. Thus we find that universal experience and know\xc2\xac \nledge agree with and confirm the account given in the Book \nof Genesis, of the Fall of Man. The root being corrupted, the \nfruit also must be corrupt: the fountain being poisoned, the \nstreams must be impure. All men coming into the world in \nthe way of natural generation, must be precisely the same with \nhim from whom they derive their being:\xe2\x80\x94the body, soul, and \nspirit of all the descendants of Adam must partake of his moral \nimperfections ; for it is an inflexible and invariable law in \nnature, that \xe2\x80\x9c like shall produce its like.\xe2\x80\x9d We, therefore, see\xc2\xac \ning this total corruption of human nature, no longer hope to \ngather grapes off thorns, or figs off thistles. \n\nExperience not only confirms the great but tremendous \ntruth, that all mankind are fallen from the image of God; but \nit shows us that man has naturally a propensity to do evil , and \nnone to do good ; yea, to do evil, when it is demonstrably to his \nown hurt:\xe2\x80\x94that the great principles of self-love and self-in\xc2\xac \nterest weigh nothing against the sinful propensities of his \nmind; that he is continually and confessedly running to his \nown ruin ; and has, of himself, no power or influence by \nwhich he can correct, restrain, or destroy, the viciousness of \nhis own nature. In short, that he lieth in the wicked one , with \nan unavailing wish, yet without any efficient power, to rise:\xe2\x80\x94- \n\n\n66 THE LOVE OF GOD TO A LOST WORLD ; \n\nUnderstanding, judgment, and reason, those so much boasted, \nstrong, and commanding powers of the soul, which should \nregulate all the inferior faculties, are themselves so fallen, \nenfeebled, darkened, and corrupted, as to spiritual good, that \nthey see not how to command , and feel not how to perform; \nthere is, therefore, no hope that the man can raise himself from \nhis fall, and replace himself in a state of moral rectitude ; for \nthe very principles by which he should rise, are themselves \nequally fallen with all the rest. Wishing and willing are all \nthat he can exercise; but these, through want of moral energy , \nare totally inefficient: God has inspired him with the desire to \nbe saved; and this alone places him in a salvable state. There \nis, therefore, in the human soul no self-reviviscent power: no \ninnate principle which may develope itself, expand, and arise : \nall is infirm, all is wretched, diseased, and helpless. This view \nof the wretched state of mankind led one of the primitive \nfathers to consider the whole human race as one great diseased 7 \nman, lying helpless, stretched out over the whole inhabited \nglobe, from east to west, from north to south; to heal whom \nthe Omnipotent Physician descended from heaven. \n\nII. This leads me to consider God through the impulse of \nHis own infinite love and innate goodness, providing for the \nrescue and salvation of the world, by giving His only begotten \nSon to die for it:\xe2\x80\x94 God so loved the world. \n\nIt is here asserted, that the love of God was the spring and \nsource of human redemption : and when we consider the fallen, \ndegraded, and corrupt state of the human race, we may rest \nsatisfied, that there it must originate, or no where. Man could \nhave no claim on the holiness or justice of his Maker, because \nhe had swerved from His allegiance, and broken His law; nor \ncan we conceive that any other attribute of the Divine Nature \ncould be excited in his behalf. \n\nYet even here- is a difficulty; and one of no ordinary mag\xc2\xac \nnitude :\xe2\x80\x94how could even this love be moved toward man ? \nAccording to the best notions we can form of love, it never exists \nbut in a conviction of some real or fancied excellence or \namiableness in its object. Excellence may be esteemed for its \nown sake : beauty and amiableness may be desired on our own \naccount. Love, properly speaking, is composed of desire and \nesteem: desire to possess, on account of the beauty or amia\xc2\xac \nbleness of the object; esteem for the person on account of \n\n\nA DISCOURSE ON JOHN III. 16 . \n\n\n67 \n\n\nmental excellence. On tracing the operation of this passion or \naffection carefully, we shall find that the desire to possess is \nscarcely ever, if at all, excited for mere mental excellence; \nand that esteem is scarcely ever formed for mere corporeal \naccomplishments. \n\nThe old and the deformed may be esteemed , if they have \nmental excellencies : and the young and the beautiful may be \ndesired though they have none. But where there is neither \nbeauty nor excellence, real or imaginary, love is never excited. \n\nWe may lay it down as an indisputable truth, that God never \nacts without an infinite reason to justify His conduct. He \nmust ever have a suitable motive to induce Him to act; and a \nproper object to justify the motive. He can never act from \ncaprice or partiality , because He acts from infinite intelligence , \nand can never be influenced by self-interest. What motive, \ntherefore, could induce Him to place His love upon man ? For \nwhat could He desire him ? For what would He esteem him? \nHere is the difficulty which no kind of assertions can solve. \nThe common assertion, He did so because He would \xe2\x80\x94will \nnever satisfy the inquiring mind ; and may be as well applied \nto acts of vindictive justice , as to acts of mere mercy; and \nthus the mind will be left under the full empire of doubt, rela\xc2\xac \ntive to the conduct of God in matters of the most solemn im\xc2\xac \nportance, in which its own accountableness and highest inte\xc2\xac \nrests are particularly concerned; and on which it cannot be \ntoo circumstantially informed. \n\nOn this inquiry the infinite disparity between God and man \nwill ever present itself to the view\xe2\x80\x94the perfections and inde\xc2\xac \npendence of the Creator; and the worthlessness and wickedness \nof the creature. In deep astonishment we. may ask with one \nof old, \xe2\x80\x9cWhat is man that thou shouldst magnify him ? and that \nthou shouldst set thine heart upon him ?\xe2\x80\x9d Job vii. 17. In a \nword, what is the apparent reason why God hath so loved the \nworld ? \n\nStrange as it may appear, I am led to conclude that wo shall \nnot get a satisfactory answer to this question without having \nrecourse to the creation of man. I will lay down as an axiom, \nwhat I think will not be disputed, and what cannot be success\xc2\xac \nfully controverted, that man is the creature of God\'s love. Let \nus figure to ourselves, for we may innocently do it, the state of \nthe Divine Nature previously to the formation of the human \n\n\n68 THE LOVE OF GOD TO A LOST WORLD. \n\nbeing. Infinitely happy, because infinitely perfect and self-suffi\xc2\xac \ncient, the Supreme Being could feel no wants; to Him nothing \nwas wanting, nothing needful. As the good man is satisfied \nfrom, himself from the contemplation of his conscious recti\xc2\xac \ntude ; so, comparing infinitely great with small things, the \nDivine Mind was supremely satisfied with the possession and \ncontemplation of its own unlimited excellencies. From un\xc2\xac \nmixed, unsullied goodness, sprang all the endlessly varied attri\xc2\xac \nbutes, perfections, and excellencies of the Divine nature ; or \nrather, in this principle all are founded, and of this each is an \nespecial modification. Benevolence is, however, an affection \ninseparable from goodness. God, the all-sufficient, knew that \nHe could, in a certain way, communicate influences from His \nown perfections : but the being must resemble Himself, to \nwhich the communication could be made. His benevolence, \ntherefore, to communicate and diffuse His own infinite happi\xc2\xac \nness, we may naturally suppose, led Him to form the purpose \nof creating intelligent beings, to whom such communication \ncould be made. He, therefore, in the exuberance of His eternal \ngoodness, projected the creation of man, whom He formed in His \nown image, that he might be capable of those communications. \nHere, then, was a motive worthy of eternal goodness, the de\xc2\xac \nsire to communicate its own blessedness; and here was an \nobject worthy of the Divine wisdom and power, the making an \nintelligent creature, a transcript of His own eternity, o\'hVnd \nmeat melohim , Psa. viii. 5. just less than God; and en\xc2\xac \ndowing him "with powers and faculties of the most extraordi\xc2\xac \nnary and comprehensive nature. \n\nI do not found these observations on the supposition of cer\xc2\xac \ntain excellencies possessed by man \'previously to his fall: I \nfound them on what he is now. I found them on his vast and \ncomprehensive understanding; on his astonishing powers of \nratiocination ; on the extent and endless variety of his imagi\xc2\xac \nnation or inventive faculty ; and I see the proof and exercise \nof these in his invention of arts and sciences. Though fallen \nfrom God, morally degraded and depraved, he has not lost his \nnatural powers: he is yet capable of the most exalted degrees \nof knowledge in all natural things; and his knowledge is \npower. \n\nLet us take a cursory view of what he has done, and of \nwhat he is capable :\xe2\x80\x94He has numbered the stars of heaven : \n\n\nA DISCOURSE ON JOHN III. 16 . \n\n\n69 \n\n\nhe has demonstrated the planetary revolutions, and the laws by \nwhich they are governed; he has accounted for every apparent \nanomaly in the various affections of the heavenly bodies; he \nhas measured their distances, determined their solid contents, \nand weighed the sun ! \n\nHis researches into the three kingdoms of nature, the \nanimal, vegetable, and mineral, are, for their variety, correct\xc2\xac \nness, and importance, of the highest consideration. The laws \nof matter, of organized and unorganized beings, and those che\xc2\xac \nmical principles by which all the operations of nature are con\xc2\xac \nducted, have been investigated by him with the utmost success. \nHe has shown the father of the rain, and who has begotten the \ndrops of dew ; he has accounted for the formation of the snow, \nthe hail-stones, and the ice ; and demonstrated the laws by \nwhich the tempest and tornado are governed; he has taken \nthe thunder from the clouds; and he plays with the lightnings \nof heaven! \n\nHe has invented those grand subsidiaries of life, the lever, \nthe screw, the wedge, the inclined plane, and the pulley; and \nby these means multiplied his power beyond conception: he \nhas invented the telescope, and by this instrument has brought \nthe hosts of heaven almost into contact with the earth. By \nhis engines he has acquired a sort of omnipotency over inert \nmatter; and produced effects, which to the uninstructed mind, \npresent all the appearance of supernatural agency. By his \nmental energy he has sprung up into illimitable space; and \nhas seen and described those worlds which an infinite skill has \nplanned, and an infinite benevolence sustains. He has pro\xc2\xac \nceeded to all describable and assignable limits, and has con\xc2\xac \nceived the most astonishing relations and affections of space, \nplace, and vacuity; and yet, at all those limits he has felt him\xc2\xac \nself unlimited : and still can imagine the possibility of worlds \nand beings, natural and intellectual, in endless variety, beyond \nthe whole. Here is a most extraordinary power\xe2\x80\x94describe all \nknown, or conjectured beings, and he can imagine more \xe2\x80\x94point \nout all the good that even God has promised, and he can desire \nstill greater enjoyments! \n\nAfter having made the boldest excursions to the heavens, he \nhas dared even to the heavens of heavens; and demonstrated \nthe being and attributes of God, not only by proofs drawn \nfrom His works , but by arguments, a priori , from which all \nVol. hi.\xe2\x80\x94k 7 \n\n\n70 THE LOVE OF GOD TO A LOST WORLD ; \n\ncreated nature is necessarily excluded. These are among the \nboldest efforts of the human mind. \n\nWhat has man not done ? And of what is he not capable ? \nTo such powers and energies what limits can be assigned ? \nDo not all his acts show that he is fearfully and wonderfully \nmade ? And if such be the shadow , what was the substance ? \nIf such be fallen man, what was he before his fall! And what \nis the necessary conclusion from the whole ? It is this: the \ncreature in question was made for God; and nothing less than \nGod can satisfy his infinite desires. His being and his powers \ngive the fullest proof that the saying of the wise man is per\xc2\xac \nfectly correct: \xe2\x80\x9c God created man to be immortal; and made \nhim to be an image of His own eternity.\xe2\x80\x9d Wisd. ii. 23. \n\n\xe2\x80\x9c But is not this over-rating human excellence, and enduing \nman with a dignity and perfection little consistent with the \ndoctrine of the fall ?\xe2\x80\x9d\xe2\x80\x94I answer, No. I have appealed to \nfacts , and facts within the knowledge of all men : and such \nfacts as amply support all the reasoning which has been found\xc2\xac \ned upon them. But after all these proofs of natural excel\xc2\xac \nlence, we have ten thousand others of his internal moral de\xc2\xac \npravity, and alienation from the Divine life. The general tenor \nof his moral conduct is an infraction of the laws of his Cre\xc2\xac \nator. While lord of the lower world, he is a slave to the vilest \nand most degrading passions: he loves not his Maker: and is \nhostile and oppressive to his fellows. In a word, lie is as fear\xc2\xac \nfully and wonderfully vile, as he was fearfully and wonderfully \nmade: and all this shows most forcibly, that he stands guilty \nbefore God; and is in danger of perishing everlastingly. \n\nNow, in these two things,\xe2\x80\x94the physical and intellectual \ngreatness of man, and his moral depravity and baseness,-\xe2\x80\x94lies \nthe reason of human redemption. As lie is guilty, polluted, \nand morally incapable of helping himself, he stands in need of \na Redeemer, to save him from everlasting destruction. As he \nis one of the noblest works of God; that in which He has \nmanifested His skill, power, and goodness, in the most sin\xc2\xac \ngular manner; he is worthy to be redeemed. \xe2\x80\x9c For it was \nnot proper,\xe2\x80\x9d as St. Athanasius observes, \xe2\x80\x9c that those should \nperish who were once partakers of the image of God:\xe2\x80\x9d To \nsave such a creature from such a final destruction of the end \nfor which lie was created, was an object worthy the interpo\xc2\xac \nsition even of God Himself. He knew the powers with which \n\n\nA DISCOURSE ON JOHN III. 10 . \n\n\n71 \n\n\nHe had endued him; and He loves every work of His hand \nin proportion to the degree of impression it bears of His own \nexcellence. Though man has sinned, and has become univer\xc2\xac \nsally depraved; yet, he has lost none of his essential faculties\xe2\x80\x94 \nthey still remain; and the grandeur of the ruins shows the \nunrivalled excellence and perfection of the original building. \nGod cannot forsake the work of His hands: and he still be\xc2\xac \nholds him as radically the noblest of his creatures. And as \nthe attention of God must be fixed on each of His works in \nproportion to its excellence, and the greatness of the design \nfor which He had formed it; man, as the most noble of His \ncreatures, and made for the highest ends, must be the object \nof His peculiar regards. Of no creature but man is it said, \nthat it was made in the image arid likeness of God. Neither \nthe thrones, dominions, principalities, powers, cherubim, sera\xc2\xac \nphim, archangels, or angels, have shared this honour. It is \npossible, that only one order of created beings could be thus \nformed. And is it not on this account, that Jesus took not upon \nHim the nature of the angels , but the seed of Abraham; him \nwith whom the covenant of redemption was made for Jews \nand Gentiles? Now, in this superior excellence of the human \nnature , do we not find a solution of the difficulty, why God \npassed by angels, to redeem man ; and why He so loved the \nhuman race , as to send His only begotten Son into the world \nto die for its redemption ? \n\nIII. From this it appears that the sacrifice of the Lord Jesus \nwas the only means by which the world could be redeemed. \n\nBefore I enter particularly into the discussion of this point, \nit will be necessary to speak something of Him who is the \nAuthor of this redemption ; and who is here called God\xe2\x80\x99s only \nbegotten Son. When we examine the oracltfs of God relative \nto the Person and character of this Divine Being, we shall find \nthat they speak of Him as God, and clothe Him with every \nattribute essential to the supreme and eternal Deity. I shall \nquote a few of their sayings without any particular reference: \n\xe2\x80\x94\xe2\x80\x9c He was in the beginning with God ; He was God, and all \nthings were made by Him and for Him, and without Him was \nnothing made that was made; and he is before all things, and \nby him do all things consist. He was God manifest in the \nflesh; for that Word which was God, was made flesh, and \ntabernacled among us; and in that flesh dwelt all the fulness \n\n\n72 THE LOVE OF COD TO A LOST WORLD J \n\nof the Godhead bodily.\xe2\x80\x9d These are only a few of the sayings \nof the inspired writers relative to this subject; but they are \nfull and conclusive; they are oracles from heaven, and have \nno delusive meaning; and any one of them is sufficient to \nprove the point. \xe2\x80\x9c But did His conduct among men justify \nthis high character ? Yes; most amply. From the first im\xc2\xac \npression made by the reported miracles of Christ, Nicodemus \ncould say, \xe2\x80\x9c No man can do the miracles which thou dost, ex\xc2\xac \ncept God be with him.\xe2\x80\x9d And every reasonable man, on the \nsame evidence, would draw the same inference. But we cer\xc2\xac \ntainly can go much farther, when we find Him by his own \nauthority and power , without the invocation of any foreign \nhelp , with a word, or a touch, and in a moment, restoring \nsight to the blind ; speech to the dumb ; hearing to the deaf; \nand health to the diseased; cleansing the lepers, and raising \nthe dead. These are works which could only be effected by \nthe Omnipotence of God. This is incontestable. Therefore, \nwhile the cleansing of the lepers, and the feeding to the full \nso many thousands of men and women, with five barley loaves \nand two small fishes, stand upon such irrefragable testimony \nas that contained in the four Evangelists, Jesus Christ must \nappear, in the eye of unbiassed reason, as the Author of nature, \nthe true and only Potentate, the almighty and everlasting God, \nhowsoever obscured He may seem to be, by dwelling in flesh. \n\nIn the text He is entitled \xe2\x80\x98Y tov avrov tov ytcevoyevjj, his only \nbegotten Son. It is of some moment to understand the proper \nmeaning of this expression. \n\nThe term has two general acceptations in Scripture:\xe2\x80\x94it signi\xc2\xac \nfies, 1. The only child in a family. 2. The most beloved , or \nhim who is dearest to his parents, though there may be other \nchildren in the family. In this sense it answers to the Hebrew \nvm yachid , the beloved one , or only one; or what we translate \ndarling , Psa. xxii. 20, \xe2\x80\x9c Deliver my darling , mvw\xc2\xbb ycchidati , \nfrom the power of the dog;\xe2\x80\x9d which is by the Septuagint ren\xc2\xac \ndered tjjv /tovoyevi) p.ov, my only begotten. In Psa. xxv. 16, we \ntranslate the same Hebrew term -pn> yachid , \xe2\x80\x9c desolate ;\xe2\x80\x9d but \nthe Septuagint render it ftonyew $, only begotten. The same \nterm is translated in the same way, Psa. xxxv. 17, \xe2\x80\x9c Rescue\xe2\x80\x94 \nmy darling , wrro yechidati , from the lions;\xe2\x80\x9d Sept. a 7 r 0 x.ccT 0 t.G-- \nrtjTov \xe2\x80\x94 a7ro Xeovrav tjjv /aovoyei>t) f.tov,. 11 Rescue my first-born from \nthe lions.\xe2\x80\x9d It is used in the same sense by the Apocryphal \n\n\nA DISCOURSE ON JOHN III. 16 . \n\n\n73 \n\n\nwriters. So in the Wisdom of Solomon, ch. vii. 22, \xe2\x80\x9c For \nwisdom, which is the worker of all things, taught me; for in \nher is an understanding spirit, holy, one only , ftovoyevn, only \nbegotten .\xe2\x80\x9d\xe2\x80\x94See the margin. It is in the second of the two \nsenses that it is taken in the text; and answers to dear, highly \nprized, well, or best beloved. \xe2\x80\x94See Matt. iii. 17, \xe2\x80\x9cThis is my \nbeloved Son.\xe2\x80\x9d Coloss. i. 13, \xe2\x80\x9c He hath translated us into the \nkingdom of his dear Son,\xe2\x80\x9d &c. The proper import of the phrase \nin the text, is expressed by St. Mark, ch. xii. 6, \xe2\x80\x9c Having yet \none Son , his well beloved, he sent him also last unto them\xe2\x80\x9d\xe2\x80\x94 \nha, utov exav ctyctTnjrov. This speaks of the same thing as the \ntext does; and not inov ctyu7rtjTov, the one beloved Son, is exactly \nthe same as the t\xc2\xabv vtov cturov rov ftovoyevt], the only begotten Son. \nNow our blessed Lord is called so as to His human nature, be\xc2\xac \ncause of the peculiarity of his generation. No human being \nwas ever produced in the same way\xe2\x80\x94in this respect He is the \nonly begotten Son of God. The angel Gabriel, sent from \nGod, thus announces His conception and birth to the Virgin \nMary, \xe2\x80\x9c The Holy Ghost shall come upon thee, and the power \nof the highest shall overshadow thee: therefore, also that holy \nthing which shall be born of thee shall be called the Son of \nGod.\xe2\x80\x9d Lukq .i. 35. I have in a note on the preceding text, \ndemonstrated, by an argument that can never be overthrown, \nthat this is spoken only of the human nature of Christ; for as \nto his Divine nature, that being properly and essentially God, \ncannot be either begotten or produced; much less eternally \nfeg-otten, which, howsoever explained, is in perfect opposition to \nreason and common sense; and, as far as a sentiment can be \nso, is destructive of the eternal and essential Deity of Jesus. \nBy not attending to the proper meaning of only begotten Son, \nsome of the fathers, as well as some of the moderns, have fallen \ninto strange absurdities. So Gregory Nyssen begins his fifth \noration, In Christi Resurrectionern, with these words, \no-ojftev c-tjftepov, tov ftovoysvi) \xc2\xa9eov, Let us celebrate to-day the only \nbegotten God! This is speaking out\xe2\x80\x94but he was probably not \naware of the dangerous tendency of such unguarded expressions: \nthough he has others full as exceptionable. It would be easy \nto multiply quotations more exceptionable, and more danger\xc2\xac \nous, on this head, from many of those primitive fathers who \nare reputed orthodox: this, however, must be deferred to a \nfuture opportunity. But, as the salvation of the whole human \n\n\n74 \n\n\nTHE LOVE OF GOD TO A LOST WORLD ; \n\n\nrace stands or falls with the proper, essential*, underived Deity \nof Jesus Christ, we must take heed lest, while we profess to \nhold the thing , we destroy the foundation on which it rests. \n\nBut it is not in this or such like insulated terms that we are to \nseek the dignityand Godhead of the Redeemer of mankind. We \nmust have recourse to such scriptures as those which I have \nalready produced : and we must not confound the Godhead \nwith the manhood: \xe2\x80\x94we must carefully distinguish the two \nnatures in Christ\xe2\x80\x94the Divine and human. As man, he \nlaboured, fainted, hungered, was thirsty; ate, drank, slept, \nsuffered, and died. As God, He created all things, governs \nall, worked the most stupendous miracles; is omniscient, omni\xc2\xac \npresent, and is the Judge as well as the Maker of the whole \nhuman race. As God and man , combined in one person, He \nsuffered for man ; died for man ; rose again for man; com\xc2\xac \nmands repentance and remission of sins to be preached through \nthe world, in His name ; forgives iniquity; dispenses the gifts \nand graces of the Holy Ghost; is mediator between God and \nman ; and the sole Head and Governor of His Church. \n\nHe was man, that he might suffer and die for the offences \nof man; for justice and reason both required that the nature \nthat sinned should suffer for the sin. But he was God, that \nthe suffering might be stamped with an infinite value; and \nthus, instead of merely suffering on account of sin, might be a \nsufficient sacrifice and atonement for the sin of the world. \nWere Jesus to be considered merely as man, then it is evident \nthat His sufferings and death could be no atonement for sin, \nbecause they could have no merit. If He be considered merely \nas God, then He could neither suffer nor die; and consequently, \nman must be unredeemed ; for without shedding of blood there \nis no remission : but if we consider Him as God-man, we see \nHim capable of suffering; and find that the purgation of our \nsins was by the merit of the blood which He shed in His pas\xc2\xac \nsion and death. Thus, as one hath said, \xe2\x80\x9c He was man that \nhe might have blood to shed; and God, that when shed, it \nmight be of infinite value.\xe2\x80\x9d But while we distinguish the two \nnatures in Jesus Christ, we must not suppose that the sacred \nwriters always express these two natures by distinct and appro\xc2\xac \npriate names :\xe2\x80\x94The names given to our blessed Lord are used \nindifferently to express His whole nature : Jesus, Christ, Jesus \nthe Christ, the Messiah, Son of Man, Son of God, beloved \n\n\nA DISCOURSE ON JOHN III. 16. 75 \n\nSon, only begotten Son, our Lord Jesus Christ, our Saviour, \n&c. & c. are all repeatedly and indiscriminately used to desig\xc2\xac \nnate His whole person as God and man, in reference to the \ngreat work of human salvation, which, from its nature, could \nnot be accomplished but by such an union. \n\nAll who are taught of God use these terms in the same way. \nWhen we speak of Jesus Christ, we do not mean the man, Christ \nJesus, born of the Virgin Mary; nor Him who is the fulness \nof the Godhead bodily: but we mean both ; the great God, \neven our Saviour, Jesus Christ, \xe2\x80\x9c who for us men, and our sal\xc2\xac \nvation, came down from heaven, and was incarnated by the \nHoly Ghost of the Virgin Mary, and was made man.\xe2\x80\x9d In \nthis sense I invariably use these terms when the contrary is \nnot specified. \n\nIV. From all these we may be clearly convinced that sin \nmust be an inconceivable evil, and possess an indescribable \nmalignity, when it required no less a sacrifice to make atone\xc2\xac \nment for it than that offered by God, manifested in the flesh. \n\nIt is said in the text that\' God gave this glorious personage, \nthrough His love to the world. Now, it is most evident from \nthe Scriptures, that this giving implies the intention of God, \nthat He should be considered as a sacrificial offering, and die \nfor the sins of mankind. This our Lord Himself clearly ex\xc2\xac \npresses : \xe2\x80\x9c The Son of man came\xe2\x80\x94 to give iiis life a ransom \nfor many,\xe2\x80\x9d Matt. xx. 28. \xe2\x80\x9c I lay down my life for the sheep,\xe2\x80\x9d \nJohn x. 15. And that this was a sacrificial and atoning death, \nwe find, because, without it neither repentance nor remission \nof sins could be effectually preached in the world. \xe2\x80\x9c Thus \nit behooved Christ to suffer and to rise from the dead \xe2\x80\x94that \nrepentance and remission of sins should be preached in his \nname among all nations.\xe2\x80\x9d And in His institution of the \nEucharist, He says, that \xe2\x80\x9c the cup represents the blood of the \nnew covenant, which was shed for the remission of sins,\xe2\x80\x9d \nMatt. xxvi. 27, 28. Luke xxiv, 46, 47. And, because God \ngave Him for this very purpose, therefore is He called \xe2\x80\x9c the \nLamb of God, that taketh away the sin of the world,\xe2\x80\x9d John i. \n29. And, on this account, it is said, that \xe2\x80\x9c we were not re\xc2\xac \ndeemed with corruptible things\xe2\x80\x94but with the precious blood \n(rtfjuM atfJMTi, the valuable blood) of Christ, as a lamb with\xc2\xac \nout blemish and without spot; who verily was foreordained \nbefore the foundation of the world,\xe2\x80\x9d 1 Pet. i. 18\xe2\x80\x9420. And, \n\n\n76 \n\n\nTHE LOVE OF GOD TO A LOST WORLD $ \n\n\n\xe2\x80\x9c he gave himself a ransom for all,\xe2\x80\x9d 1 Tim. ii. 6. And St. \nPaul expressly says, that \xe2\x80\x9c the great God, even our Saviour \nJesus Christ, gave himself for us, that he might redeem us \nfrom all iniquity,\xe2\x80\x9d Tit. ii. 13, 14. So that this giving evidently \nmeans a sacrificial offering; a giving up life unto death; \nand this was the very design of God in sending His Son into \nthe world. \n\nAnd from what is said of this in the Scriptures we learn, \nthat such an offering or sacrifice was indispensably necessary : \nfor had it not been so, God would not have required it; and that \nHe did require it, is most clearly and explicitly revealed. The \nMosaic institutions derived their authority and origin from \nGod. In them He required that the lives of certain animals \nshould be offered at His altar, as a redemption-price for the \nlives of transgressors ; and yet in these \xe2\x80\x9c sacrifices, offerings, \nburnt-offerings, and sacrifices for sin,\xe2\x80\x9d which were offered \naccording to this very law, \xe2\x80\x9c He took no pleasure,\xe2\x80\x9d because \nit was \xe2\x80\x9c not possible that the blood of bulls and of goats \nshould take away sin.\xe2\x80\x9d\xe2\x80\x94See Psa. xl. 6\xe2\x80\x948. collated with Heb. \nx. 4\xe2\x80\x947. Nor had these any significancy, nor could have any \neffect, but as they referred to the sacrificial offering of the \nlife of our blessed Lord , who was that Lamb of God , (that One \nwhich God alone could provide,) that could take away the sin \nof the world; and which was, in the purpose of God, slain \nfrom the foundation of the world , Rev. xiii. 8. And, therefore, \nthe apostle justly argues, that the law , in these sacrificial rites, \nwas only the shadow of the good things to come , and not the \nvery image or substance of the things; and, consequently, \ncould not make the comers thereunto perfect; could neither \npardon nor purify them. Heb. x. 1. The whole sacrificial \nsystem being little more than a continual remembrance of the \ndemerit and destructive nature of sin; and of the utter impos\xc2\xac \nsibility that any human means could be effectual to remove its \nguilt, and deserved punishment; and, therefore, the incarna\xc2\xac \ntion, passion, and death, of the Lord Jesus, were intended in \nGod\xe2\x80\x99s infinite counsel, and provided by His indescribable love, \nto do what the law could not perform;\xe2\x80\x94 God so loved the \nworld. \n\nFrom this view of the subject I am led to contend :\xe2\x80\x94 \n\n1. That this sacrifice was indispensably necessary, else God \nhad not required it. \n\n\nA DISCOURSE ON JOHN III. 16. \n\n\n77 \n\n\n2. That nothing less , or of inferior worth, could have an\xc2\xac \nswered the end, else God would have required and provided \nthat; for it would be derogatory to His wisdom to require or \nprovide less than was necessary fully to accomplish His de\xc2\xac \nsign ; for thus the effect could either not be produced ; or, if \nproduced, be brought about with such a penury of means as \nwould little comport with the dignity and sufficiency of the \nDivine plenitude ; and would leave endless place for doubt in \nthe human breast, whether such scanty means could be consi\xc2\xac \ndered sufficient to accomplish so great an end. \n\n1. It would be equally inconsistent with God\xe2\x80\x99s wisdom, as \nwell as with His justice, to require more than what was abso\xc2\xac \nlutely necessary; as this would imply, 1. A needless display \nof means to accomplish an end, which, when produced, could \nnot justify the means employed. 2. It would imply an unjust \nexaction of more payment than the sum of the debt, and thus \nbe an impeachment of the Divine equity. \n\n2. It appears from the nature of this sacrifice, that could it \nbe conceived possible that a greater sacrifice had been neces\xc2\xac \nsary, yet, it must appear impossible that such an one could \nhave been provided; for a greater than God manifested in the \nflesh, could not have been produced ; for God Himself could \nfurnish nothing greater than the Almighty\'s fellow. Zech. xiii. \n7. \xe2\x80\x9c Awake, O sword, against my Shepherd, and smite the \nman that is my fellow, saith the Lord of Hosts. Smite the \nShepherd, and the sheep shall be scattered.\xe2\x80\x9d See Matt. xxvi. \n31. where these words are quoted by our Lord, as referring to \nHis sacrificial death : and see John x. 30. where the same sen\xc2\xac \ntiment is delivered in the words, 1 and the Father are one, \ntya kcci o ilc&Typ ev i<rju.ev. Thus, God gave the greatest gift His \neternal plenitude could provide: and beyond which heaven \nitself had nothing more valuable or glorious to impart. \n\n3. As every thing that God does is of infinite worth\' and \nvalue , and must be sufficient to accomplish the end for which \nit was designed, we may, therefore, safely conclude, that \xe2\x80\x9c the \ndeath of Jesus Christ upon the cross for our redemption, was \na full, perfect, and sufficient sacrifice, oblation, and satisfaction, \nfor the sins of the whole worldfor, such a sacrifice God did \nrequire , as we have already seen; and it was for this very pur\xc2\xac \npose that He did require it, viz . that they who believe in Him \nmight not perish, but have everlasting life. And as there is in \n\nVol. hi.\xe2\x80\x94L \n\n\n78 \n\n\nTHE LOVE OF GOD TO A LOST WORLD ; \n\n\nit such a fulness of merit, it must excite the strongest confidence \nin them who flee to lay hold on the hope set before them in \nthe gospel. \n\n4. As nothing less than this infinitely meritorious sacrifice \ncould have been sufficient for the redemption of the world, we \nsee in it the destructive nature of sin , and its (any thing but) \ninfinite demerit. If we look on sin in itself, our minds get \nsoon bounded in their views, by particular acts of transgres\xc2\xac \nsion , of which we can scarcely perceive the turpitude and de\xc2\xac \nmerit ; as we neither consider the principle whence they have \nproceeded,\xe2\x80\x94 the carnal mind which is enmity against God; \nnor the nature and dignity of that God against whom they \nare committed. But when we consider the infinite dignity of \nJesus, whose passion and death were required to make atone\xc2\xac \nment for sin, then we shall see it as exceeding sinful , kuO\' \nvneppoXw, that its vitiosity and turpitude are beyond all compa\xc2\xac \nrison and description. Rom. vii. 13. \n\n5. We not only see the exceeding sinfulness of sin in the \ngrandeur of the sacrifice required for its expiation; but we \nsee also, in the dignity of the redeeming nature , the dignity \nof the nature to be redeemed. Had the human nature been \ninferior to the angelic nature, the sacrifice of an angel or arch\xc2\xac \nangel might have, been deemed sufficient to make an atone\xc2\xac \nment for the sin of man: though even this could not have \npossessed infinite merit; and, therefore, even allowing the \ninferiority of the nature of man, must have been in many im\xc2\xac \nportant respects inefficient. But so radically great and excel\xc2\xac \nlent was the human nature, that nothing less than the incarna\xc2\xac \ntion of God could be sufficient ; and by this means this being , \nwho was made in the Divine image, and in the most intimate \nunion with God, was restored to this image; and, consequently, \nto the same union. But as I have spoken particularly on this \nsubject already, see p. 68, 69,1 need not extend the argument \naiiy further here. \n\nY. But we must not suppose that because such an infinitely \nmeritorious Sacrifice has been offered for the salvation of the \nhuman race, that therefore they must necessarily be saved, \nmerely because the offering has been made. Our Lord guards \nus against this error by showing us in the text that the gift of \nGod\xe2\x80\x99s love becomes effectual to the salvation of them only wha \n\n\nA DISCOURSE ON JOHN III. 10. 79 \n\nbelieve : that whosoever believeth in him should not perish, \nbut have everlasting life. \n\nNow, as what the law speaks , it speaks to them who are \nunder the law; so, what the gospel speaks, it speaks to them who \nare under the gospel: i. e. who live in a Christian country, and \nhave the opportunity of reading and hearing the word of life. \nAs those who sin under the law, shall be judged by the law ; \nso those who sin under the gospel, shall be judged by the gos\xc2\xac \npel. The text, therefore, does not relate to those heathen coun\xc2\xac \ntries to which the word of this salvation has not yet been sent. \n\nBut what is that believing to which this salvation is annex\xc2\xac \ned ? I need not discuss this subject here at large, having treated \nit in the most circumstantial manner in a subsequent Discourse \non Acts xvi. 30. intituled Salvation by Faith . It is enough to \nstate, in general terms, that believing here implies giving cre\xc2\xac \ndit to what God has spoken concerning Christ, His sacrifice, \nthe end for which it was offered, and the way in which it is to \nbe applied in order to its becoming effectual. \n\n1. It does appear to me that it is absolutely necessary to \nbelieve the proper and essential Godhead of Christ, in order to \nbe convinced that the sacrifice which has been offered is a suf\xc2\xac \nficient sacrifice. Nothing less than a sacrifice of infinite merit, \ncan atone for the offences of the whole world; and purchase for \nmankind an eternal glory : and if Jesus be not properly, \nessentially, and eternally God, He has not offered, He could \nnot offer, such a sacrifice. The sacred writers are nervous and \npointed on this subject, as we have already seen : nor can I see \nthat any sinner, deeply convinced of his fallen, guilty state, can \nrely on the merit of His sacrifice for salvation, unless he have \na plenary conviction of this most glorious and momentous \ntruth. As eternal glory must be of infinite value; if it be pur\xc2\xac \nchased by Christ, or be given as the consequence of His meri\xc2\xac \ntorious death, then that death must be of infinite merit, or else \nit could not procure what is of infinite value. So that, could we \neven suppose the possibility of the pardon of sin without such a \nmerit, we could not possibly believe that eternal glory could \nbe procured without it. It must be granted, if Christ be but a \nmere man, as some think ; or the highest and first of all the \ncreatures of God, as others suppose ; let His actions and suf\xc2\xac \nfering be whatever they may, they are only the obedience and \nsufferings of an originated and limited being ; and cannot pos- \n\n\n80 \n\n\nTHE LOVE OF GOD TO A LOST WORLD; \n\n\nsess inJfinite and eternal merit: but the contrary has, I hope, \nbeen satisfactorily proved. \n\n2. It is necessary to believe that His sufferings were not \naccidental , or the mere consequence of Jewish malice , and His \nown inflexible integrity. Jesus was not a martyr , but a sacri\xc2\xac \nfice. Before Jews or their malice existed, His sacrificial death \nwas designed, because it was absolutely necessary; therefore is \nHe called the Lamb slain from the foundation of the world. \nHere is no martyrdom ,, no fortuitous suffering; here is nothing \nless than a sacrificial offering. \n\n3. It is necessary to believe , to be fully persuaded , that He \ndied for our offences, and rose again for our justification; that \nthis was the very end or object of His incarnation, passion, and \ndeath. That he died for every human soul , for all who are \npartakers of the same nature which He has assumed : that the \nmerit and benefits of His death must necessarily extend to all \nmankind, because He has assumed that nature which is com\xc2\xac \nmon to all: nor could the merit of His death be limited to \nany particular part , nation , tribe , or individuals , of the vast \nhuman family. It is not the nature of a particular nation, \ntribe, family, or individual, which He has assumed, but the \nnature of the whole human race: and \xe2\x80\x9cGod has made of one \nblood all the nations of men, for to dwell on all the face of \nthe earth,\xe2\x80\x9d that all these might be redeemed with one blood; \nfor He is the Kinsman of the whole. The merit of His death \nmust, therefore, extend to every man , unless we can find indi\xc2\xac \nviduals or families that have not sprung from that stock of \nwhich He became incarnated. His death must be infinitely \nmeritorious, and extend in its benefits to all who are partakers \nof the same nature, because He was God, manifested in the \nflesh: and to contract or limit that merit, that it should ap\xc2\xac \nply only to a /ew, or even to any multitudes short of the whole \nhuman race , is one of those things which is impossible to God \nHimself, because it involves a moral contradiction. He could \nno more limit the merit of that death, than lie could limit Ilis \nown eternity, or contract that love which induced Him to un\xc2\xac \ndertake the redemption of a lost world. \n\n4. We must believe that the way in which God saves man by \nChrist, is the way of faith. No human works can here avail; \nfor were they ever so pure and perfect, they could not possess \ninfinite merit, because their agent is a limited creature. Nor \n\n\nA DISCOURSE ON JOHN III. 1G. \n\n\n81 \n\n\ncan any kind of sufferings be more available. I have proved \nelsewhere, that as suffering\'s are the effects , either near or re\xc2\xac \nmote , of sin ; consequently, they cannot destroy their cause. \nThey can be no other in all points of view than the miseries \nof a limited and imperfect creature; and, consequently, can\xc2\xac \nnot have that merit requisite to atone for offences against the \nMajesty of Heaven; or procure for their patient , much less \nfor the whole world , an infinite and eternal weight of glory. \n\nFaith alone, therefore, is left as the means by which the pur\xc2\xac \nchased blessings are applied. Although God is just, yet he \ncan be the Justifier of him that believeth in Jesus; of him \nthat believes on and trusts to the infinitely meritorious death \nof the Son of His love. For God never can act without a rea\xc2\xac \nson. , and such a reason as can amply justify his acting. The \ndeath\' of Christ for man is a sufficient reason why God should \nforgive the man who reposes all his trust and confidence in \nHim. And this very thing is a sufficient reason for God\xe2\x80\x99s \nact , and for man\xe2\x80\x99s faith. I . \n\nI dwell the more particularly on the necessity of consider \ning Christ\xe2\x80\x99s death as a meritorious sacrifice , and the necessity \nof believing in it as such; in order to distinguish the true or\xc2\xac \nthodox or scriptural faith in Christ, from that of Arianism. \nThis latter doctrine, of which most who speak and write seem \ndeplorably ignorant, is built ostensibly on the incomparable \nmerit of Jesus Christ. This is not the Arianism which is \nspoken of by many of the fathers; for they are continually \nconfounding the doctrine imputed to Arius, with that held by \nmultitudes who professed to be his followers; whose doctrine \nappears to be, in many respects, nearly the same with what is \nnow called Socinianism. The Arianism to which I refer, is \nthat of the present day, which is founded in the following \nscale of intellectual entities and perfections; and which the \ndoctrine of metaphysics has been called in to accredit and sup\xc2\xac \nport. \xe2\x80\x9cThe principal things,\xe2\x80\x9d says a late author, \xe2\x80\x9crelating to \nincorporeal essences or spirits , taught us by Revelation, are \nthe following: \n\n\xe2\x80\x9c 1st, That God Himself is a spirit; and infinitely the most \nperfect of all others ; whose high dignity and singular majes\xc2\xac \nty we call the Godhead , or Deity. \n\n\xe2\x80\x9c 2d, That next to God there is another being, originally a \npure spiritual essence , which in time assumed thereunto a \n\n8 \n\n\n82 \n\n\nTHE LOVE OF GOD TO A LOST WORLD ; \n\n\ncorporeal substance or body, of a most excellent and superla\xc2\xac \ntive nature, who therefore is called the Son of God, or next to \nhim in dignity. \n\n\xe2\x80\x9c3d, We are informed also, that in the third degree of the \nscale of spiritual essences is one of a peculiar nature; having \na near relation to the other two; and, from his office, has the \nname of Holy Ghost , as being the sanctifier of men. \n\n\xe2\x80\x9c 4th, At an immense remove from these we find a fourth \nclass of incorporeal substances, called angels by us, but by the \nheathens dcemons, genii, &c. concerning which we read of va\xc2\xac \nrious denominations, numbers, and subordinations; which lat\xc2\xac \nter is called the hierarchy of angels, and is usually reckoned \nthreefold, viz. The first hierarchy contains the three most \nhonorary orders, called seraphim, cherubim, and thrones; the \nsecond hierarchy consists of three intermediate orders, called \ndominions, virtues, and powers; the third hierarchy contains \nthe three lowest orders, called principalities, archangels, \nand angels.\xe2\x80\x9d\xe2\x80\x94See Martin\xe2\x80\x99s Philology, article Metaphysics, \npage 180. \n\nThis scheme is formed on the philosophical principle of the \ngraduated scale of intelligences, and of entities in general; \nwhich maintains that there is no chasm or break from God, the \nFountain of being, to the lowest inorganized particle of mat\xc2\xac \nter, or atom; and that all proceed, from the indivisible parti\xc2\xac \ncle of inert matter, through different forms of organized being, \nup to animal life; and through different degrees of animal \nlife up to intellectual; and through various degrees of intel\xc2\xac \nlectual life up to God. Matter being more perfect as it ap\xc2\xac \nproaches to, or arises from inertness, to organization; organi\xc2\xac \nzation being more or less perfect as it approaches to, or re\xc2\xac \ncedes from, vitality; vitality, being more or less perfect, as it \napproaches to, or recedes from, intellectual existence; and in\xc2\xac \ntellectual existence, being more or less perfect, as it approaches \nto, or recedes from, the Ens Entium, or God. This scheme also \nsupposes, that all orders of created beings are connected by \ncertain links, which partake of the nature of the beings in the \nascending and descending scale: e. g. animals and vege\xc2\xac \ntables are linked together by the polype, or plant animal; \nfowls and reptiles, by the bat; fishes and beasts, by the \nhippopotamus; quadrupeds and man, by the ouran-outang; \nand man and angels, by men of extraordinary powers, such \n\n\nA DISCOURSE ON JOHN III. 16. 83 \n\nas Plato among the ancients, and Sir Isaac Newton among \nthe moderns. \n\nThis graduated scale of entities is highly illustrative of the \nmanifold wisdom of God; and to it I have no objection, pro\xc2\xac \nvided the holy and adorable Trinity be left out of the question. \nFrom the lowest particle of matter, up to God, the scale may \nbe accurate enough: but when it attempts to graduate the Sa\xc2\xac \ncred Persons in the Holy Trinity, saying, as in the preceding \nextract, that the Son of God is next in dignity to God; that \n\xe2\x80\x9c the Holy Ghost is the third degree in spiritual essences, hav\xc2\xac \ning a near relation to the other two; we are not only to re\xc2\xac \nceive such assertions with caution, but to reject them in toto, \nas being utterly repugnant to Divine revelation, in which the \npreceding system says they are taught. \n\nRevelation most certainly teaches us that there are Persons \nin the Holy Trinity, Matt. iii. 16, 17.; b.ut it nowhere teaches \nus that there is any inequality among those persons: for, \n\xe2\x80\x9c In this Trinity none is afore or after other; none is \ngreater or less than another; /or, although there he one \nPerson of the Father, another of the Son, and another of the \nHoly Ghost, yet the Godhead of the Father, of the Son, and \nof the Holy Ghost, is all one ; the glory equal, the Majesty \nco-eternal ; for, the whole Three Persons are co-eternal \ntogether, and co-equal.\xe2\x80\x9d Thus far the Athanasian creed is \nconsistent with itself, and with the Sacred Oracles; and is point \nblank opposed to the Arian system, already produced; and to \nall refinements on that system, of origination, begetting, pro\xc2\xac \nceeding, eternal Sonship, Spc. which, properly analyzed, are \nfairly reducible to the three degrees in the above Arian scale \nof spiritual essences: yet this creed in other places, in con\xc2\xac \ntradiction to the above, countenances those spurious doctrines.* \n\nBut I have intimated above, that this doctrine is intended to \noppose all sacrificial merit in the passion and death of Christ, \nwhile it allows Him a moral merit, in consequence of which \nGod gives the covenant of salvation to the Gentiles ; and par- \n\n* This Creed, far from being a work of Athanasius, to whom it does not appear to \nhave been attributed before the seventh century, is probably not the work of any Greek \nFather. All the ancient copies of it are Latin ; and the Greek copies of it are evi\xc2\xac \ndently translated from them, and are of no antiquity. The Benedictines have proved \nthat it is not the work of Athanasius, and think it was written in France. They have \nentered it at the end of their edition, among the Spuria. When, where , or by whom \nit was written, no man knows. I wish, as Archbishop Tillotson said, \xe2\x80\x9c we were wel? \nrid of it.\xe2\x80\x9d \n\n\n84 \n\n\nTHE LOVE OF GOD TO A LOST VVOKLD \\ \n\n\ndons, sanctifies, and saves, all who believe the Christian reve-* \nlation, and lead a holy life. This is specious, but radically un\xc2\xac \nsolid. Its imposing aspect has deceived many, as it seems to \nmagnify the Lord Jesus , while it strips him of every kind of \nmerit , but that which He has as a righteous and holy man. \nThis is by no means the view which the Sacred Scriptures \ngive us of the merit of Christ, in his passion and death: and \nappears to me both defective and dangerous. \n\nThis scheme has got its best support, and highest colouring* \nfrom Dr. J. Taylor , whom I have often quoted in other places, \nwith deserved approbation and delight; but to whom I must \nrefer here with widely opposite feelings. From his Introduc\xc2\xac \ntion to the Apostolic Writings , I collect the following extracts; \nwhich contain, at least, the fair outlines of his scheme. \n\n\xe2\x80\x9c God,\xe2\x80\x9d says he, \xe2\x80\x9c grounded the extraordinary favours enjoy\xc2\xac \ned by the Israelites, on Abraham\xe2\x80\x99s faith and obedience ; and \nselected them out of respect to the piety and virtue of their \nancestors\' \xe2\x80\x99\xe2\x80\x94Page 4. \n\n\xe2\x80\x9c Jesus Christ, having assumed a human body, exhibited a \npattern of the most perfect obedience, even unto death ; in firm \nadherence to the truth He taught: and, in consequence of this, \nHe is a pattern of reward , by being raised from the dead; \nand having a commission to raise all mankind; and to put all \ninto the possession of eternal life who shall, in the last day, be \nfound virtuous and holy.\xe2\x80\x9d\xe2\x80\x94 lb. p. 25. \n\n\xe2\x80\x9cThe blood of Christ is the perfect obedience and \ngoodness of Christ: nor is the blood of Christ to be con\xc2\xac \nsidered only in relation to our Lord\xe2\x80\x99s death and sufferings; \nas if mere death or suffering were, in itself, of such a nature \nas to be pleasing or acceptable to God. But His blood im\xc2\xac \nplies a character ; and it is His blood, as He is a Lamb \nwithout spot and blemish , 1 Pet. i. 19. (that is, as He is per\xc2\xac \nfectly holy,) which is of so great value in the sight of God. \nHis blood is the same as his offering himself without spot to \nGod,\xe2\x80\x94 Heb. x. 14.\xe2\x80\x9d\xe2\x80\x94 lb. p. 44. \n\n\xe2\x80\x9c What Christ did was neither to incline God to be gra\xc2\xac \ncious, nor to disengage Him from any counter-obligations, \narising from law or justice, or what the sinner\xe2\x80\x99s case might de\xc2\xac \nserve ; but what Christ did and suffered was a proper and \nwise expedient, a fit ground and method of granting \nmercy to the world." \xe2\x80\x94 lb. p. 47. \n\n\nA DISCOURSE ON JOHN III. 16. \n\n\n85 \n\n\n44 When I say, Christ\xe2\x80\x99s love and obedience is a just foun\xc2\xac \ndation of the Divine grace , I know not how to explain myself \nbetter than by the following instance:\xe2\x80\x94there have been mas\xc2\xac \nters willing, now and then, to grant a relaxation from study, \nor even to remit deserved punishment, in case any one boy, in \nbehalf of the whole school, or of the offender, would compose \nand present a distich, or copy of Latin verses: and one may \nsay that the kind verse-maker purchased the favour in both \ncases; or that his learning, ingenuity, industry, goodness, and \ncompliance, with the governor\xe2\x80\x99s will and pleasure, was a just \nground or foundation of the pardon and refreshment; or a \nproper reason of granting them.\xe2\x80\x9d\xe2\x80\x94 lb. p. 49, note. \n\n\xe2\x80\x9cAgreeably to this scheme, Abraham is proposed as a \nbright example of obedience and reward; and his obedience \nis given as the reason of conferring blessings upon his posteri\xc2\xac \nty : and particularly of having the Messiah , the Redeemer, and \ngreatest blessings of mankind, descend from Him.\xe2\x80\x9d\xe2\x80\x94 lb. p. 50. \n\nFrom all this most exceptionable, most meagre, and inef\xc2\xac \nficient scheme of salvation, we gather that, as God called \nAbraham from his Gentilism, revealed to him the knowledge \nof his name and nature, and made him eminent for piety and \nprobity, that he might constitute him the head of a numerous \nposterity, whom he could bless, protect, and save, in the most \nextraordinary manner, on account of the rewardable righteous\xc2\xac \nness and merit of their progenitor: so, He hath sent Jesus \nChrist to enlighten and instruct the whole world, Jews and \nGentiles; a Person, who in every respect did the will of God, \nand was obedient to the Divine will, even unto death; and \nwho, therefore, like \xe2\x80\x9c the kind verse-maker ,\xe2\x80\x9d in the preceding \nillustrative instance, (which appears to have been made for the \npurpose,) may be said to have purchased the favour of God \nfor the offending world; so that His supereminent goodness \nand compliance with the will of the supreme governor is a just \nground and foundation of pardon and salvation to the world, \nand a proper reason for granting them ! \n\nThis is a sort of rewardable moral merit, in reference to \nthe world, just similar to that of Abraham, in behalf of the \nJewish people; from which every idea of sacrificial merit and \natonement is excluded. On this ground the martyred Isaiah , \nand the massacred Baptist , might have afforded to the benevo\xc2\xac \nlence of God a sufficient ground and proper reason for the re- \nVol. III.\xe2\x80\x94m 8* \n\n\n86 \n\n\nTHE LOVE OF GOD TO A LOST WORLD *, \n\n\nmission of the sins of men; for, as the life of one man is as \nmuch, personally considered, as the life of another; and obe\xc2\xac \ndience unto death, as much marked the conduct of the evan\xc2\xac \ngelical prophet, of Zechariah, the son of Barachiah , and the \nholy Baptist, as that of our blessed Lord, if divested of His \nGodhead and Eternity, as this scheme supposes; might not \nthey, or any of them, have been as complete a ground why \nGod should forgive the sins of the world, as the obedient life \nand death of Christ ? Again, if Abraham\xe2\x80\x99s merit could extend \nto the whole Jewish race , why not to the Gentiles , in whose \nbehalf chiefly the covenant was made ? for it was made with \nhim, while yet uncircumcised; and the pledge on God\xe2\x80\x99s part \nwas, that in his seed all the nations of the earth should he \nblessed. Now, if this will hold good on the above reasoning, \nwhat need was there of the miraculous conception, the agony \nand bloody sweat, the cross and passion, the death and burial, \nthe glorious resurrection and ascension, of the blessed Jesus? \nWhy such an extraordinary expenditure of means and energies; \nwhy such an apparatus of prophecy, legal ordinances, sacri\xc2\xac \nficial institutions, and miraculous interpositions; to keep in \nview the divine purpose; to commemorate the facts by which \nit was prefigured; to preserve the regal line from which the \npromised Seed was to issue; and finally, to exhibit it to the \nworld; if so much less, so indescribably less, might have ac\xc2\xac \ncomplished the purpose ? Was not all this \n\n\xe2\x80\x9c Just like an ocean into tempest toes\xe2\x80\x99d, \n\nTo waft a feather , or to drown a fly.\xe2\x80\x9d \n\nBut to see more fully the utter ineflicacy of this pretendedly \nsufficient moral merit, let us hear what our Lord says in the \ntext: \xe2\x80\x9c God gave His only begotten Son, that whosoever \nbelieveth on Him should not perish.\xe2\x80\x9d Was any thing like \nthis ever addressed to the Jews, in reference to Abraham ? \nWere they ever promised remission of sins , provided they \nbelieved on this friend of God ? Were they ever commanded to \nbelieve on him at all ? Were they not ever led to consider that \ntheir sacrifices , where the life-blood of the animal was poured \nout in behalf of the offerer, were the grand cause of the remis\xc2\xac \nsion of deserved punishment, and the forgiveness of sin ? Did \nthey not know that without shedding of blood there was no re\xc2\xac \nmission ; and that the sacrificial code was the essential part \n\n\nA DISCOURSE ON JOHN III. 1G. \n\n\n87 \n\n\nof the Jewish system? And do not we see, from the concur\xc2\xac \nrent testimony both of the Old and New covenants, that all \nthese sacrifices typified the offering of the life of Jesus Christ \nupon the cross,by which He obtained eternal redemption for us; \nso that he who believeth on him, as having \xe2\x80\x9cdied for his offences, \nand risen again for his justification, is freely justified from all \nthings, from which he could not be justified by the law of \nMoses ?\xe2\x80\x9d \n\nI contend, therefore, that this one circumstance, the com\xc2\xac \nmand to believe on Christ crucified for the remission of sins, \neven leaving His Godhead entirely out of the question, utterly \ndestroys the pretended parallelism between Abraham and \nJesus; and completely saps, subverts, and ruins this splendid \nedifice. It is to that faith which credits, trusts to, and relies \nupon, the meritorious blood (rtfAtu) cuinari) of our Lord Jesus, \nwhich He sweat in the garden, and poured out upon the cross, \nas a full atonement and sacrifice for sin, that pardon and eter\xc2\xac \nnal glory are promised ; and promised, not on account of the \nmerit of the faith, but the merit of the Sacrifice, which faith has \napprehended. \n\nVI. This brings me to the last thing proposed, viz. That \nthey who thus believe receive a double benefit:\xe2\x80\x941. They are \nexempted from eternal \'perdition:\xe2\x80\x94That they should not \nperish. 2. They are brought to eternal glory:\xe2\x80\x94That they \nshould have everlasting life. \n\nI liave stated that this double benefit proves :\xe2\x80\x941. That man \nis guilty; and therefore, exposed to punishment and perdi\xc2\xac \ntion. 2. That he is unholy; and, therefore, unfit for glory. \n\n1. That they should not perish, hot (mi ct7roXt}Tcu. Though we \ngenerally connect the idea of eternal destruction with the word \nperish, and use it to signify to run into decay, or ruin; to be \ncut off, to be killed, to die, and to be annihilated; yet, the \nliteral meaning of the word is very simple; it is compounded \nof per, by or through; and eo, I go; and signifies no more \nthan passing out of sight. So, in Isai. lvii. 1., \xe2\x80\x9c The righteous \nperisheth,\xe2\x80\x9d justus periit. Thus it signifies to be removed by \ndeath; to pass out\xe2\x80\x99 of sight into the invisible world, or para\xc2\xac \ndise of God. \n\nThe original word is compounded of ctxo intensive, and \nor oXXvco, to destroy, to kill, to lose : hence, the word \nuTroXXvfu signifies to be utterly lost ; not implying any extinc- \n\n\nTHE LOVE OF COD TO A LOST WORLD ; \n\n\ntion of being , but the rendering that being useless; totally \ndefeating the end and purpose of life. As God created man \nfor Himself, and to be finally happy with Himself; and he \ncannot be united to Him unless he be holy; he that sins and \nneglects the means of his recovery , loses the end of his living; \nhe also passes by from the sight of men: he goes into the di\xc2\xac \nvisible world; but it is the blackness of darkness for ever. He \nis not annihilated: even his body rises in the great day; but \nhis resurrection is to shame and everlasting contempt. He \ngoes to hell , the place of the perdition of ungodly men : and \nthere, his worm dieth not , and the fire is not quenched. This \nis what the Scripture means by perdition or perishing ; this is \nthe portion of the sinner who dies unsaved ; and it was to pre\xc2\xac \nvent this that Jesus Christ shed his sacrificial blood. As man \nis a sinner , he is in danger of this perdition; for this is the \npunishment which the Divine justice has awarded to transgres\xc2\xac \nsion : and from this punishment he who, with a penitent heart, \nbelieves, as before described, on the Son of God, is saved, be\xc2\xac \ning truly justified from all things; and shall not thus perish. \nThis is the first part of the benefit. \n\nBut, secondly, he is to have eternal life. His being will \nnot only be continued , but his well -being shall be secured : he \nshall be fitted for, and received into glory. This is called ever\xc2\xac \nlasting life , v aiaviov, the life that always lives , q. d. ecu m, \nit is always in being. In a word, it is eternal; for, as the \ndesign of God was to unite men eternally to Himself, and He \nis the Author and Source of life; consequently, he who is \nmade holy, and is thus united to God, ever lives in and by this \neternal life. This is a life that cannot perish ; a life that can \nnever know decay. \n\n2. Thus we see\xe2\x80\x941. That as man is guilty , he needs that \npardon which preserves from the punishment of perdition. 2. \nAs he is impure and unholy in his nature, he needs to be \nwashed, to be cleansed from all unrighteousness, and made a \npartaker of the Divine Nature; have the very thoughts of his \nheart cleansed by the inspiration of the Holy Spirit, that he \nmay be fit to dwell with God for ever and ever. His being \nsanctified throughout body, soul, and spirit, prepares him \nfor this state; and this is the second part of the double benefit \nwhich he receives by believing on Christ Jesus. \n\n3. This double benefit comprises the two grand doctrines \n\n\nA DISCOURSE ON JOHN III. 16, 89 \n\nrelative to salvation, which enter into almost every Christian\xe2\x80\x99s \ncreed :\xe2\x80\x94 \n\n1. Justification, or the pardon of sin; through which \nwe are no longer obnoxious to punishment, and are, therefore, \nsaved from perdition. \n\n2. Sanctification, or the purification of the soul from all \nunrighteousness, by which it is prepared for eternal glory. \nWithout justification, or pardon, it must perish: without sanc\xc2\xac \ntification, or holiness , it cannot see God. \n\nThe first of these great works is usually attributed to the \nshedding of Christ 1 s blood , Acts xx. 28. Rom. v. 9. See also \nEph. i. 7. Coloss. i. 14. Heb. ix. 12; the second to the infu\xc2\xac \nsion of His Spirit, 2 Tliess. ii. 13. 1 Pet. i. 2. Rom. xv. 16. \nBut this very Spirit comes through Christ; and is, therefore, \ncalled the Spirit of Christ , and the gift of Christ, John xv. \n26. xvi. 7. and comes from the Father in the name of Christ, \nJohn xiv. 16. 26. And His gifts and graces were to be com\xc2\xac \nmunicated in consequence of Christ\'s final triumph, John vii. \n39. Acts ii. 33. Eph. iv. 8. \n\nNow, we must not suppose that these two blessings are so \nnecessarily connected, that one must follow the other. Jus\xc2\xac \ntification, or pardon of sin, implies no more, in itself, than the \nremoval of that guilt and condemnation which exposed the sin\xc2\xac \nner to eternal perdition. This, in itself, gives no right to eter\xc2\xac \nnal glory. \n\nSanctification, or complete holiness, is a meetness for glory ; \nbut neither does it give any right to heaven. Pardon of sin, \nas an act of God\xe2\x80\x99s mercy, does not imply the purification of \nthe soul: the first removes the guilt, the second takes away \nthe disposition that led to those acts of transgression by which \nthis guilt was contracted. \n\nWho supposes that the king, when, through his royal pre\xc2\xac \nrogative and clemency, he pardons a man who has been capi\xc2\xac \ntally convicted oiforgery, takes as fully away the covetous prin\xc2\xac \nciple which led him to commit the act, as by his pardon he \ntakes away his liability to the punishment of the gallows ? 1 \nproduce this instance merely to show, that pardon and holiness \nare not so necessarily connected, as that one must imply the \nother. Yet there is every reason to believe, and genuine expe\xc2\xac \nrience in divine things confirms it, that in the act of justification, \nwhen the Spirit of God, the Spirit of holiness, is given to bear \n\n\n90 \n\n\nTIIE LOVE OF GOD TO A LOST WORLD ; \n\n\nwitness with our spirits that we are the children of God, all \nthe outlines of the Divine image are drawn upon the soul: \nand it is the work of the Holy Spirit, in our sanctification, to \ntouch off, and fill up, all those outlines, till every feature of the \nDivine likeness is filled up and perfected. Therefore, no \nbeliever should ever rest till he find the whole body of sin and \ndeath destroyed; and till the law of the Spirit of life in Christ \nJesus have made him free from the law of sin and death. \n\nI have said that neither justification, nor sanctification, gives \na right to glory. Mere innocence is not entitled to reward; \nand mere meetness for a thing or place, is no proof of right \nto possession. The fact is, that the right to that glory comes \nmerely by Jesus Christ, and is the effect of His infinite merit; \nand here the excellence and perfection of that merit appear. \nThe merit must be infinite that can rescue the soul from de\xc2\xac \nserved endless punishment; the merit must be infinite that can \ngive a man a title to eternal glory. Now the text states, that \nan exemption from endless torments, and a title to, and meet\xc2\xac \nness for, eternal glory, come by Christ, as the gifts of God\'s \nlove. And, as to be saved from eternal perdition, is of infinite \nvalue to an immortal soul, and as the enjoyment of God in His \nown heavens, throughout eternity, is of infinite worth, and \nboth these are attributed to Christ\xe2\x80\x99s giving Himself for us; \ntherefore, Christ\xe2\x80\x99s merit must be infinite; and it could not be \nso, were He not properly and essentially God. Thus we are \nled back to the point from which we set out; and the postu\xc2\xac \nlates on the premises , amount to demonstration in the conclu\xc2\xac \nsion. We were obliged to commence with the Deity of Christ; \nas most obviously nothing less could have been adequate to \nthe work which was given Him to do : and the work which He \nhas done, and the blessings which He has acquired, demon\xc2\xac \nstrate His infinite merit, and thus prove the point of His essen\xc2\xac \ntial Divinity. \n\nI have only one word to add to what has already been said; \nand that shall refer to the incomprehensibility of that love \nwhich induced God to give His Son for the redemption of the \nworld. God so loved the world, says the text, ovtm jjyetwjj<r\xc2\xab\xc2\xbb o \nGion no description of this love is here attempted ; its length, \nbreadth, depth, and height, arc like the nature of that God in \nwhom it resides ; all indescribable, because all incomprehen\xc2\xac \nsible. To the same subject the apostle recurs, 1 Epist. iii. 1., \n\n\nA DISCOURSE ON JOHN III. 16. \n\n\n91 \n\n\n\xe2\x80\x9c Behold what manner of love, tt orccn-tiv ccyctn-tiv, the Father \nhath bestowed upon us !\xe2\x80\x9d In the ovtu , so, of the gospel, and \nthe noTccm, V, what manner, of the epistle, God has put an \neternity of meaning; and has left a subject for everlasting con\xc2\xac \ntemplation, wonder, and praise, to angels and men : for, though \nnot directly interested in the subject, yet these things the an\xc2\xac \ngels desire to look into. And to see them in all their relations, \nconnexions, and endlessly continued results, would be suffi\xc2\xac \ncient to constitute a heaven of heavens to all beatified spirits, \nwere there no other subjects relative to creation, providence , \nand the economy of grace, to be investigated in a future state. \n\nI shall now conclude with the principles with which I com\xc2\xac \nmenced.\xe2\x80\x94From the text, and the reasonings on it, it appears \nevident:\xe2\x80\x94 \n\n1. That the world, the whole human race, was in a ruinous, \ncondemned state, in danger of perishing everlastingly ; and \nwithout power to rescue itself from the impending destruction. \n\n2. That God, through the impulse of His own infinite love \nand innate goodness, provided for its rescue and salvation, by \ngiving His only begotten Son, to die for it. \n\n3. That the sacrificial death of Jesus was the only means \nby which the redemption of the world could have been effect\xc2\xac \ned ; and, such is the nature of this Sacrifice, that it is abso\xc2\xac \nlutely sufficient to accomplish this gracious design; nothing \ngreater could be given, and nothing- less could have been \navailing. \n\nThat sin is an inconceivable evil, and possesses an inde\xc2\xac \nscribable malignity; when it required no less a sacrifice to \nmake atonement for it than that offered by God manifested in \nthe flesh. \n\n5. That no man is saved through this Sacrifice, but he who \nbelieves; i. e. who credits what God has spoken concerning \nthis Christ; His sacrifice; the end for which it was offered; \nand the way in which it is to be applied in order to its becom\xc2\xac \ning effectual. \n\n6. That they who believe secure a double benefit :\xe2\x80\x941. They \nare exempted from eternal perdition\xe2\x80\x94that they should not \nperish. \xe2\x80\x942. They are brought to eternal glory\xe2\x80\x94that they \nshould have everlasting life : this double benefit proving,\xe2\x80\x941. \nThat man is guilty, is exposed to punishment, and needs par\xc2\xac \ndon \xe2\x80\x942. That man is impurd and unholy; and, therefore, \n\n\n92 \n\n\nTHE LOVE OF GOD TO A LOST WORLD. \n\n\nunfit for the glory of God\xe2\x80\x943. That the merit must be infinite \nwhich procured for a fallen world such ineffable privileges\xe2\x80\x94 \nand, 4. That man owes to God his Creator , to God his Re\xc2\xac \ndeemer, and to God his Sanctifier; the utmost gratitude, the \nmost affectionate obedience, and unbounded praises, through\xc2\xac \nout eternity. \n\nTherefore, \xe2\x80\x9c to Him who hath loved us, and washed us from \nour sins in His own blood, and hath made us kings and priests \nunto God and His Father, to Him be glory and dominion, for \never and ever.\xe2\x80\x94Amen!\xe2\x80\x9d \n\n\nSERMON XXXIII. \n\n\nTHE NATURE AND DESIGN OF THE HOLY \nEUCHARIST. \n\n\nLUKE, Chap. xxii. ver. 19. \nThis do in remembrance of me. \n\n\nPREFACE. \n\nIn the following Discourse, I have aimed, not at new disco\xc2\xac \nveries in theology, but to do justice to a subject misconceived \nby most, and neglected by many. A subject of the utmost \nconsequence to Divine Revelation, and to the edification of the \nchurch of God. I shall not say, in order to vindicate its pub\xc2\xac \nlication, that it was done in consequence of the ardent, oft-re\xc2\xac \npeated importunity of many respectable friends. Whatever \nmay be owing to private friendship, is undoubtedly a high and \nimperious duty to discharge; but no man can be excused in \nobtruding on the public any thing unworthy its notice, by such \nmotives as these.\xe2\x80\x94The Holy Eucharist I consider a Rite de\xc2\xac \nsigned by God to keep up a continual remembrance of the \ndoctrine of the Atonement. In this point of view, I thought \nit was not commonly considered by the generality of Chris\xc2\xac \ntians : and as I saw various opinions subversive of its nature \nand design prevailing among professors, I said, I will also \nshow my opinion; in doing which, though I have brought my \nknowledge from afar, I have endeavoured to ascribe righte\xc2\xac \nousness to my Maker . \n\nVol. in. \xe2\x80\x94N \n\n\n9 \n\n\n\n\n\n\n\n\n\n04 \n\n\nPREFACE. \n\n\nIn looking over my work I feel but little pleasure at the \nappearance of so many quotations in strange characters .\xe2\x80\x94I \ncan say in my vindication, I did not seek these; they presented \nthemselves on the respective subjects with which they are con\xc2\xac \nnected; and I accepted their assistance, judging that with \nmany, their testimony would go farther than my own. The \nplain, unlettered reader will have no reason to complain of \nthese, as the sense of each is carefully given ; and the man of \nlearning will not be displeased to have the originals presented \nhere to his view, as he might not have the works from which \nthey are taken -always at hand. These things excepted, I have \nendeavoured to be as plain and as clear as possible. I have \naffected no elegance of style; this my subject did not require ; \nplain common sense was all I aimed at. I began it in the \nname of God, and I sincerely dedicate it to His glory. May \nHis blessing accompany the reading it! And may the impor\xc2\xac \ntant Doctrine of the Atonement made by the death of Christ, \nwhich it is chiefly intended to illustrate and defend, have \nfree course, run, and be glorified, and mighty deeds be done \nin the name of Jesus Christ our Lord ! \n\n\nTHE INTRODUCTION: \n\n\nContaining an examination of the Question, Did our Lord \neat the Pass-over with his Disciples on the last Year of his \npublic Ministry ? \n\nAs I shall have occasion frequently to refer to this subject \nin the ensuing Discourse; a subject on which the Christian \nworld has been divided for at least 1500 years, the reader will \nnaturally expect to find some notice taken of the controversy \nconcerning it; and although a decision on the case cannot be \nexpected, yet a fair statement of the principal opinions which, \nat different times, have been held and defended by learned men, \nshould undoubtedly be given. \n\nWith no show of propriety could such a controversy be in\xc2\xac \ntroduced into the body of a Discourse on the Nature and De\xc2\xac \nsign of the Lord\xe2\x80\x99s Supper ; and yet the view I have taken of \nthis ordinance is so intimately connected with the Pass-over \nin general, that to pass by the controversy in silence, would, \nby many, be deemed inexcusable. I shall therefore briefly \nstate the principal opinions on this question, the reasonings by \nwhich they are supported, and take the liberty to notice that \none especially, which I judge to come nearest to the truth \nThe chief opinions are the four following:\xe2\x80\x94 \n\nI. Christ did not eat the Pass-over on the last year of His \nministry. \n\nII. He did eat it that year, and at the same time with the \nJews. \n\nIII. He did eat it that year, but not at the same time with \nthe Jews. \n\nIV. He did eat a Pass-over of his own instituting, but widely \ndifferent from that eaten by the Jews. \n\nI. The first opinion, that our Lord did not eat the Pass- \nover, is thus maintained by Dr. Wall, in his critical notes on \nMatt. xxvi. 17. \n\n\n90 \n\n\nINTRODUCTION. \n\n\n\xe2\x80\x9c Here occurs a question, and a difference between the \nwords of St. John and the other three (Evangelists,) concern\xc2\xac \ning the day of the week on which the Jews kept the Pass-over \nthat year, 4037. A. D. 33. It is plain by all the four gospels, \nthat this day on which Christ did, at night, eat the Pass-over \n(or what some call the Pass-over,) was Thursday. And one \nwould think, by reading the Three , that that was the night on \nwhich the Jews did eat their Pass-over Lamb; but all the \ntexts of St. John are clear that they did not eat it till the next \nnight, Friday night , before which night Christ was crucified \nand dead, having given up the ghost about the ninth hour, viz.. \nthree of the clock in the afternoon. St. John does speak \nof a supper which Christ did eat on the Thursday night with \nHis Apostles, ch. xiii. 12.; but he does not call it a Pass-over \nsupper , but, on the contrary, says it was before the feast of the \nPass-over, npo nj<s ioprtK tov yrcc<r%cc ; by which, I think, he \nmeans the day before the Pass-over , or the Pass-over eve , as \nwe should say. Now this was the same night and same sup\xc2\xac \nper , which the Three do call the Pass-over , and Christ\xe2\x80\x99s eating \nthe pass-over; I mean it was the night on which Christ was, (a \nfew hours after supper,) apprehended ; as is plain by the last \nverse of that thirteenth chapter. But the next day, ( Friday , \non which Christ was crucified,) St. John makes to be the Pass- \nover day. He says, (ch. xviii. 28.) the Jews would not go into \nthe Judgment-hall on Friday morning , lest they should be de\xc2\xac \nfiled, but that they might eat the Pass-over , viz. that evening. \nAnd ch. xix. 14. speaking of Friday noon , he says, it was the \npreparation of the Pass-over. Upon the whole, John speaks \nnot of eating the Pass-over at all; nor, indeed, do the Three \nspeak of his eating any lamb. Among all the expressions \nwhich they use, of making ready the Pass-over ; prepare for \nme to eat the Pass-over; with desire have I desired to eat this \nPass-over with you , &c., there is no mention of any lamb car\xc2\xac \nried to the Temple to be slain by the Levites , and then brought \nto the house and roasted : there is no mention of any food at \nthe supper besides bread and wine; perhaps there might be \nsome bitter herbs. So that this seems to have been a com\xc2\xac \nmemorative supper , used by our Saviour instead of the proper \npaschal supper ,\xe2\x80\x94the eating of a lamb,\xe2\x80\x94which should have \nbeen the next night, but that he himself was to be sacrificed be\xc2\xac \nfore that time would come. And the difference between St. \n\n\nINTRODUCTION. \n\n\n97 \n\n\nJohn and the others, is only a difference in words and in the \nnames of things. They call that the Pass-over, which Christ \nused instead of it. If you say, why then does Mark, xiv. 12. \ncall Thursday the first day of unleavened bread, when the Pass- \nover must be killed; we must note, their day (or w^Cri/tepov,) \nwas from evening to evening. This Thursday evening was \nthe beginning of that natural day of twenty-four hours, toward \nthe end of which the lamb was to be killed ; so it is proper, in \nthe Jews\xe2\x80\x99 w r ay of calling days, to call it that day.\xe2\x80\x9d \n\nII. He did eat the Pass-over that year, and at the same time \nwith the Jews. \n\nThe late Dr. Newcome, archbishop of Armagh, is of a very \ndifferent opinion from Dr. Wall; and, from a careful collation \nof the passages in the Evangelists, concludes, \xe2\x80\x9c That our Lord \ndid not anticipate this feast, but partook of it with the Jews, \non the usual and national day.\xe2\x80\x9d \n\n\xe2\x80\x9c It appears,\xe2\x80\x9d says he, \xe2\x80\x9c from the gospel history, (see Mark \nxv. 42. xvi. 9.) that our Lord was crucified on Friday. But the \nnight before his crucifixion, on which he was betrayed, 1 Cor. \nxi. 23. he kept the Pass-over, and that he kept it at the legal \ntime is thus determined. In Matt. xxvi. 2. and in Mark xiv. \n1. it is said that the Pass-over, xctt ret et^vftx, were after two \ndays, or on the day following that on which Jesus foretold his \nsufferings and resurrection to his disciples, Matt. xvi. 21, &c. \nMark viii. 31, &c., and Luke ix. 22, &c. \n\n\xe2\x80\x9c The Evangelists, proceeding regularly in their history, \nMatt. xxvi. 17. and in the parallel places, Mark xiv. 12, <fec. \nLuke xxii. 7, &c. mention is made of this day, and it is called \nthe first day of unleavened bread, when they killed the Pass-over, \ni. e. by general custom : and St. Luke says that the day came, \nwhich, ver. 1. was approaching, when the Pass-over must be \nkilled ; i. e. by the law of Moses. The 14th of Nisan is there\xc2\xac \nfore meant; which is called 7rpeoT7} ct^vftav, the first of unlea\xc2\xac \nvened bread. \n\n\xe2\x80\x9c During the week, therefore, of our Lord\xe2\x80\x99s passion, the law \nof Moses required that the Pass-over should be slain on Thurs\xc2\xac \nday afternoon ; but our Lord partook of it on the night imme\xc2\xac \ndiately succeeding; Matt. xxvi. 19,20.; and the parallel places, \nLuke xxii. 14, 15.; and therefore he partook of it at the legal \ntime. \n\n\n9* \n\n\n98 \n\n\nINTRODUCTION. \n\n\n\xe2\x80\x9c Mark xiv. 12. Luke xxii. 7. equally prove that the Jews \nkept the Pass-over at the same time with Jesus.\xe2\x80\x9d \n\nTo the objection, John xviii. 28. that the Jews avoided de\xc2\xac \nfilement that they might eat the Pass-over, the Prelate answers, \n\xe2\x80\x9c that they meant the paschal sacrifices offered for seven days ; \nand they spoke particularly in reference to the 15th of Nisan, \nwhich was a day of holy convocation.\xe2\x80\x9d \n\nTo the objection taken from John xix. 14. that the day on \nwhich our Lord was crucified, is called nrotpeca-Kev>) rov n-oto-^ce, \nthe preparation of the Pass-over, he replies, \xe2\x80\x9c that in Mark xv. \n42. 7rupecTK\xc2\xa3vt}, preparation , is the same as vrpotruf&pocrov, the day \nbefore the Sabbath; and so in Luke xxiii. 54.; therefore \nby Trxpcco-Kevy rov rrctr^oc, we may understand the prepara\xc2\xac \ntion before that Sabbath which happened during the Paschal \nfestival.\xe2\x80\x9d \n\nThis is the substance of what archbishop Newcome says, \nboth in his Harmony and Notes. See the latter, pp. 42\xe2\x80\x9445. \n\nTo this it is answered, that the opinion, which states that our \nLord ate the Pass-over the same day and hour with the Jews, \nseems scarcely supportable. If he ate it the same hour the \nJews ate theirs, he certainly could not have died that day, as \nthey ate the Pass-over on Friday , about six o\xe2\x80\x99clock in the \nevening;\xe2\x80\x94if he did not, he must have been crucified on Sa\xc2\xac \nturday , the Jewish Sabbath, and could not have risen again on \nthe first day of the week, as all the Evangelists testify, but on \nthe second , or Monday, which I suppose few will attempt to \nsupport. On this, and other considerations, I think this point \nshould be given up. But others argue thus: \n\n\xe2\x80\x9c That Christ intended to eat a Pass-over with his disciples \non this occasion ; and that he intensely desired it too, we have \nthe fullest proof from the three first Evangelists. See Matt, \nxxvi. 1, 2, 3. 17\xe2\x80\x9420. Mark xiv. 1. 12\xe2\x80\x9416. Luke xxii. 1. \n7\xe2\x80\x9413. And that he actually did eat one with them must ap\xc2\xac \npear most evidently to those who shall carefully collate the \npreceding Scriptures, and especially what St. Luke says, ch. \nxxii. 7\xe2\x80\x9418.; for when Peter and John had received the Lord\xe2\x80\x99s \ncommand to go and prepare the Pass-over, it is said, ver. 13, \n\xe2\x80\x9c they went and found as he had said unto them ; and they \nmade ready the pass-over;\xe2\x80\x9d ?. \xe2\x82\xac. got a lamb, and prepared \nit for the purpose, according to the law. Ver. 14, \xe2\x80\x9c And when \nthe hour was come, (to eat it,) he sat down, own-sere, and the \n\n\nINTRODUCTION. \n\n\n99 \n\n\ntwelve Apostles with him.\xe2\x80\x9d Yer. 15, \xe2\x80\x9c And he said unto them, \nWith desire have I desired to eat this Pass-over with you be\xc2\xac \nfore I sufferwhere, it is to be noted, that they had now sat \ndown to eat that Pass-over which had been before prepared, \nand that every word which is spoken is peculiarly proper to \nthe occasion. With desire , says our Lord, have I desired \n\nTovto To 7rcttr%cc <1>*ye<v, TO EAT THIS VERY PASS-OVER; not \nerOtetv to i rxcr^cc, to eat a Pass-over , or something commemo\xc2\xac \nrative of it, but tovto to this very Pass-over ; and it \n\nis no mean proof that they were then in the act of eating the \nflesh of the paschal lamb, from the use of the verb pocyetv, which \nis most proper to the eating of flesh ; as eo-Oteiv, signifies eat\xc2\xac \ning in genera], or eating bread, pulse , Spc. \n\nThe same word, in reference to the saifle act of eating the \nPass-over, not to the bread and wine of the holy supper, is \nused, ver. 16.; \xe2\x80\x9c For I say unto you, I will not any more eat \nthereof,\xe2\x80\x9d ov w cpotya ccvtov , I will not eat of him or it, viz. \nthe paschal lamb, until it be fulfilled in the kingdom of God ; \ni. e. this shall be the last Pass-over I shall celebrate on earth, \nas I am now about to suffer, and the kingdom of God,\xe2\x80\x94the \nplenitude of the gospel dispensation,\xe2\x80\x94shall immediately take \nplace. And then, according to this Evangelist, having finished \nthe eating of the paschal lamb, he instituted the bread of the \nHoly Supper, ver. 19. and afterward the cup, ver. 20. though \nhe and they had partaken of the cup of blessing, (usual on such \noccasions,) with the paschal lamb, immediately before. See ver. \n17. Whoever carefully considers the whole of this account, \nmust be convinced that, whatever may come of the question \nconcerning the time of eating the Pass-over, that our Lord did \nactually eat one with his disciples before he suffered.\xe2\x80\x9d What \nthis Pass-over most probably was, we shall see under the fourth \nopinion. \n\nIII. He did eat the Passover that year, but not at the same \ntime with the Jews. \n\nDr. Cud worth, who of all others has handled this subject best, \nhas proved from the Talmud, Mishna, and some of the most \nreputable of the Jewish Rabbins, that the ancient Jews, about \nour Saviour\xe2\x80\x99s time, often solemnized as well the Pass-overs as \nthe other feasts, upon the ferias next before and after the sab\xc2\xac \nbaths. And that as the Jews in ancient times reckoned the new \nmoons not according to astronomical exactness, but according to \n\n\n100 \n\n\nINTRODUCTION. \n\n\nthe <pec<rit, or moon\xe2\x80\x99s appearance; and, as this appearance might \nhappen a day later than the real time, consequently there might \nBe a whole day of difference in the time of celebrating one of \nthese feasts, which depended on a particular day of the month; \nthe days of the month being counted from the <pct<rn> or ap\xc2\xac \npearance of the new moon. As he describes the whole manner \nof doing this, both from the Babylonish Talmud, and from \nMaimonides, I shall give an extract from this part of his \nwork, that my readers may have the whole argument before \nthem. \n\n\xe2\x80\x9c In the greater or outer court, there was a house called \nBeth Yazek , where the senate sat all the 30th day of every \nmonth, to receive the witnesses of the moon\xe2\x80\x99s appearance, and \nto examine them. If there came approved witnesses on the \n30th day, who could state that they had seen the new moon, \nthe chief man of the senate stood up and cried anpo mekuddash, \nit is sanctified; and the people standing by, caught the word \nfrom him, and cried, mekuddash, mekuddash! But if, when the \nconsistory had sat all the day, and there came no approved \nwitnesses of the phasis or appearance of the new moon , then \nthey made an intercalation of one day in the former month, \nand decreed the following one-and-thirtieth day to be the ca\xc2\xac \nlends. But, if after the fourth or fifth day, or even before the \nend of the month , respectable witnesses came from far, and tes\xc2\xac \ntified they had seen the new moon, in its due time, the senate \nwere bound to alter the beginning of the month, and reckon it \na day sooner, viz. from the thirtieth day. \n\n\xe2\x80\x9c As the senate were very unwilling to be at the trouble of \na second consecration, when they had even fixed on a wrong \nday, and therefore received very reluctantly the testimony of \nsuch witnesses as those last mentioned, they afterward made \na statute to this effect\xe2\x80\x94 That whatsoever time the senate should \nconclude on for the calends of the month , though it were certain \nthey were in the wrong , yet all were bound to order their feasts \naccording to it .\xe2\x80\x9d This, Dr. Cudworth supposes, actually took \nplace in the time of our Lord, and, \xe2\x80\x9c as it is not likely that our \nLord would submit to this perversion of the original custom, \nand that following the true <px<rif, or appearance of the new \nmoon, confirmed by sufficient witnesses, he and his disciples \nate the Pass-over on that day; but the Jews, following the per\xc2\xac \ntinacious decree of the Sanhedrin, did not eat till the day fol- \n\n\nINTRODUCTION. \n\n\n101 \n\n\nlowing.\xe2\x80\x9d Dr. C. further shows from Epiphanius, that there \nwas a contention , Oopvfios, a tumult , among the Jews about the \nPass-over that very year. Hence, it is likely, that what was \nthe real paschal day to our Lord, his disciples, and many other \npious Jews, who adopted the true pecru phasis, was only the \npreparation or antecedent evening to others, who acted on the \ndecree of the senate. Besides, it is worthy of note, that not \nonly the Karaites , who do not acknowledge the authority of \nthe Sanhedrin, but also the Rabbins themselves, grant, that \nwhere the case is doubtful, the Pass-over should be celebrated \nwith the same ceremonies two days together: and, it was \nalways doubtful, when the appearance of the new moon could \nnot be fully ascertained. \n\nBishop Pearce supposes, that it was lawful for the Jews to \neat the paschal lamb at any time, between the evening of Thurs\xc2\xac \nday, and that of Friday; and, that this permission was neces\xc2\xac \nsary, because of the immense number of lambs which were to \nbe killed for that purpose : as in one year, there were not fewer \nthan 256,500 lambs offered. See Josephus, War, b. vii. c. \n9. sect. 3. In Matt. xxvi. ver. 17. it is said, Now the first day \nof the feast of unleavened bread, (tjj 7rpa>Ti j r<y\xc2\xbb cc^vpcuv) the \ndisciples came to Jesus, saying unto him, Where wilt thou that \nwe prepare for thee to eat the Pass-over? As the feast of \nunleavened bread did not begin till the day after the Pass \nover, the fifteenth day of the month, (Lev. xxiii. 5, 6. Num. \nxxviii. 16, 17.) this could not have been properly the first day \nof that feast: but as the Jews began to eat unleavened bread \non, the fourteenth day, (Exod. xii. 18.) this day was often term\xc2\xac \ned the first of unleavened bread. Now, it appears, that the \nEvangelists use it in this sense, and call even the paschal day \nby this name, see Mark xiv. 12. Luke xxii. 7. \n\nAt first view this third opinion, which states that Christ did \neat the Pass-over with his disciples that year, but not in the \nsame hour with the Jews; and that he expired on the cross \nthe same hour in which the paschal lamb was killed, seems the \nmost probable. For, it follows, from what has already been \nremarked, that our Lord and his disciples ate the Pass-over \nsome hours before the Jews ate theirs; for they, according to \ncustom, ate theirs at the end of the fourteenth day, but Christ \nappears to have eaten his the preceding evening, which was \nthe beginning of the same sixth day of the week, or Friday, \nVol. hi,\xe2\x80\x94 o \n\n\n102 \n\n\nINTRODUCTION. \n\n\nfor the Jews began their day at suri-setting; we, at midnight. \nThus Christ ate the Pass-over the same day with the Jews, \nbut not on the same hour. Christ, therefore, kept this Pass- \nover the beginning of the fourteenth day, the precise day in \nwhich the Jews had eaten their first Pass-over in Egypt: see \nExod. xii. 6\xe2\x80\x9412. and in the same part of the same day in \nwhich they had sacrificed their first paschal lamb, viz. between \nthe two evenings , i. e. betweeen the sun\xe2\x80\x99s declining west and \nhis setting about the third hour, Jesus our Pass-over was sa\xc2\xac \ncrificed for us. For, it was about the third hour, (Mark xv. \n25.) when Christ was nailed to the cross, and about the ninth \nhour, (Matt, xxvii. 46. Mark xv. 34.) Jesus knowing that \nthe Antitype had accomplished every thing shadowed forth \nby the Type, or Paschal Lamb, he said, it is finished, t tre- \nXetrrcn, completed , perfected , and having thus said, he bowed \nhis head, and dismissed his spirit, irapeSwKe to onsvfMC. John \nxix. 30. \n\nProbably there is but one objection of any force that lies \nagainst the opinion, that our Lord ate his Pass-over some hours \nbefore the Jews, in general, ate theirs; which is, that, if our \nLord did eat the Pass-over the evening before the Jews, in \ngeneral, ate theirs , it could not have been sacrificed according \nto the law; nor is it at all likely that the blood was sprinkled \nat the foot of the altar. If, therefore, the blood were not thus \nsprinkled by one of the priests, that which constituted the very \nessence of the rite, as ordained by God, was lacking in that \ncelebrated by our Lord. \n\nTo this it may be answered\xe2\x80\x94First, we have already seen, \nthat in consequence of the immense number of sacrifices to be \noffered on the Paschal solemnity, it was highly probable the \nJews were obliged to employ two days for this work. It is no* \nat all likely that the blood of 256,500 lambs could be shed and \nsprinkled at one altar, in the course of one day, by all the \npriests in Jerusalem, or indeed in the Holy Land ; since they \nhad but that one altar where they could legally sprinkle the \nblood of the victims. \n\nSecondly, we have also seen that, in cases of doubt relative \nto the time of the appearance of the new moon, the Jews were \npermitted to hold the Pass-over both days ; and that it is pro\xc2\xac \nbable such a dubious case existed at the time in question. In \nany of these cases, the lamb might have been killed, and its \n\n\nINTRODUCTION. 103 \n\nblood sprinkled according to the rules and ceremonies of the \nJewish church. \n\nThirdly, as our Lord was the true Paschal Lamb, who was, \nin a few hours after this time, to bear away the sin of the \nworld, he might dispense with this part of the\' ceremony, and \nact as Lord of his own institution in this, as he had done be\xc2\xac \nfore in the case of the Sabbath. At any rate, as it seems pro\xc2\xac \nbable that he ate the Pass-over at this time, and that he died \nabout the time the Jews offered theirs, it may be fully presumed \nthat he left nothing undone toward a due performance of the rite, \n\xc2\xbb which the present necessity required, or the law of God could \ndemand. \n\nThe objection, that our Lord and his disciples appear to have \nsat or reclined at table all the time they ate what is supposed \nabove to have been the Pass-over, contrary to the paschal \ninstitution, which required them to eat it standing, with their \nstaves in their hands, their loins girded, and their shoes on, \ncannot be considered as having any great weight in it; for, \nthough the terms ccnweTe, Matt. xxvi. 20., and Luke \n\nxxii. 14. are used in reference to their eating that evening, and \nthese words signify reclining at table , or on a couch , as is the \ncustom of the Orientals ; it does not follow that they must \nnecessarily be restrained to that meaning: nor does it appear \nthat this part of the ceremony was much attended to, perhaps \nnot at all, in the latter days of the Jewish Church. \n\nIV. He did eat a Pass-over of his own instituting, but \nwidely different from that eaten by the Jews. \n\nMr. Toinard, in his Greek Harmony of the Gospels, strongly \ncontends, that our Lord did not eat what is commonly called \nthe Pass-over this year, but another, of a mystical kind. His \nchief arguments are the following : \n\nIt is indubitably evident, from the text of St. John, that the \nnight on the beginning of which our Lord supped with his dis\xc2\xac \nciples, and instituted the holy sacrament, was not that on which \nthe Jews celebrated the Pass-over; but the \'preceding evening, \non which the Pass-over could not be legally offered. The con\xc2\xac \nclusion is evident from the following passages: John xiii. 1. \n\xe2\x80\x9c Now before the feast of the Pass-over, Jesus knowing,\xe2\x80\x9d &c. \nv. 2. \xe2\x80\x9c And supper, (not the paschal, but an ordinary sup\xc2\xac \nper,) being ended,\xe2\x80\x9d &c. v. 27. \xe2\x80\x9c That thou doest, do quickly.\xe2\x80\x9d \nv. 28. \xe2\x80\x9c Now no one at the table knew for what intent he \n\n\n104 \n\n\nINTRODUCTION. \n\n\nspake this.\xe2\x80\x9d\xe2\x80\x94 v. 29. \xe2\x80\x9cFor some thought, because Judas had \nthe bag, that Jesus had said unto him, Buy what we have need \nof against the feast,\xe2\x80\x9d &c. ch. xviii. 28. \xe2\x80\x9cThen led they Jesus \nfrom Caiaphas to the Hall of Judgment, and it was early ; and \nthey themselves went not into the Judgment-Hall lest they \nshould be defiled, but that they might eat the Pass-over.\xe2\x80\x9d\xe2\x80\x94Ch. \nxix. 14. \xe2\x80\x9c And it was the preparation of the Pass-over, and \nabout the sixth hour.\xe2\x80\x9d Now, as it appears that, at this time, \nthe disciples thought our Lord had ordered Judas to go and \nbring what was necessary for the Pass-over, and they were \nthen supping together, it is evident it w r as not the paschal lamb \non which they were supping; and it is as evident from the \nunwillingness of the Jews to go into the Hall of Judgment, that \nthey had not as yet eaten the Pass-over. These words are plain, \nand can be taken in no other sense without offering them the \ngreatest violence. \n\nMr. Toinard having found that our Lord was crucified on \nthe sixth day of the week, (Friday,) during the paschal solem\xc2\xac \nnity, in the thirty-third year of the vulgar era, and that the \npaschal moon of the year was not in conjunction with the sun \ntill the afternoon of Thursday the 19th of March, and that the \nnew moon could not be seen in Judea until the following day, \n(Friday,) concluded, that the intelligence of the <pct<ri$, or ap\xc2\xac \npearance of the new moon , could not be made by the witnesses \nto the beth din , or senate, sooner than Saturday morning, the \n21st of March. That the first day of the first Jewish month, \nNisan , could not commence that thirty-third year sooner than \nthe setting of the sun on Friday, March 20th; and, conse\xc2\xac \nquently, that Friday, April 3d, on which Christ died, was the \n14th of Nisan , (not the 15th,) the day appointed by the law for \nthe celebration of the Pass-over. All these points he took care \nto have ascertained by the nicest astronomical calculations, in \nwhich he was assisted by a very eminent astronomer and mathe\xc2\xac \nmatician, Bulialdus, (Mr. Bouilleau.) \n\nThese two last opinions, apparently contradictory, and which \nalone, of all those offered on the subject, deserve consideration, \nmay be brought to harmonize. That Jesus ate the Pass-over \nwith his disciples the evening before the Jews ate theirs, seems \npretty clearly proved from the text of St. Luke, and the argu\xc2\xac \nments founded on that text. \n\nAll that is assumed there, to make the whole consistent, is, \n\n\nINTRODUCTION. \n\n\n105 \n\n\nthat the Jews, that year, held the Pass-over both on the 13th \nand 14th of Nisan, because of the reasons already assigned; \nand that therefore Peter and John, who were employed on this \nbusiness, might have got the blood legally sprinkled by the \nhands of a priest, which was all that was necessary to the \nlegality of the rite. \n\nBut, secondly, should it appear improbable that such double \ncelebration took place at this time, and that our Lord could not \nhave eaten the Pass-over that year with his disciples, as he died \non the very hour on which the paschal lamb was slain, and con\xc2\xac \nsequently before he could legally eat the Pass-over; how then \ncan the text of St. Luke be reconciled with this fact ? I answer, \nwith the utmost ease, by substituting a Pass-over for the Pass- \nover ; and simply assuming, that our Lord at this time insti\xc2\xac \ntuted the Holy Eucharist in place of the Paschal Lamb ; and \nthus it will appear he ate a Pass-over with his disciples the \nevening before his death, viz . the mystical Pass-over, or Sacra\xc2\xac \nment of his body and blood ; and that this was the Pass-over \nwhich he so ardently longed to eat with his disciples before \nhe suffered. This is the opinion of Mr. Toinard ; and, if \ngranted, solves every difficulty. Thus the whole controversy \nis brought into a very narrow compass :\xe2\x80\x94our Lord did eat a \nPass-over with his disciples some short time before he died : \xe2\x80\x94 \nthe question is, what Pass-over did he eat:\xe2\x80\x94the regular, legal \nPass-over, or a mystical one ? That he ate a Pass-over is, I \nthink, demonstrated : but whether the literal or mystical one, \nis a matter of doubt. On this point, good and learned men \nmay innocently hesitate and differ : but, on either hypothesis, \nthe text of the Evangelists is unimpeachable, and all shadow of \ncontradiction done away; for the question then rests on the pe\xc2\xac \nculiar meaning of names and words. On this hypothesis, the pre\xc2\xac \nparation of the Pass-over must be considered as implying no \nmore than\xe2\x80\x941. Providing a convenient room\xe2\x80\x942. Bringing wa\xc2\xac \nter for the baking on the following day, because on that day the \nbringing of the water would have been unlawful.\xe2\x80\x943. Making \ninquisition for the leaven, that every thing of this kind might be \nremoved from the house where the Pass-over was to be eaten, \naccording to the very strict and awful command of God, Exod. \nxii. 15\xe2\x80\x9420. xxiii. 15. and xxxiv. 25. These, it is probable, were \nthe acts of preparation which the disciples were commanded \nto perform, Matt. xxvi. 18. Mark xiv. 13, 14. Luke xxii- 8\xe2\x80\x94 \n\n10 \n\n\n100 \n\n\nINTRODUCTION. \n\n\n11. and which, on their arrival at the city, they punctually \nexecuted. See Matt. xxvi. 19. Mark xiv. 16. Luke xxii. 13. \nThus every thing was prepared, and the holy Sacrament in \nstituted, which should, in the Christian Church, take place ol\xe2\x80\x99 \nthe Jewish Pass-over; and continue to be a memorial of the \nsacrifice which Christ was about to make by his death on the \ncross; for, as the paschal lamb had showed forth his death till \nhe came, this death fulfilled the design of the rite, and sealed \nup the vision and prophecy : and eating bread and drinking \nwine, in the manner recommended by our Lord, must be con\xc2\xac \nsidered as complete a symbolical representation of His passion \nand death, as the slaying and eating of the paschal lamb. \n\nAll preparations for the true paschal sacrifice being now \nmade, Jesus was immediately betrayed, shortly after appre\xc2\xac \nhended, and in a few hours expired upon the cross. It is, \ntherefore, very likely that he did not literally eat the Pass-over \nthis year; and may I not add, that it is more than probable \nthat the Pass-over was not eaten in the whole land of Judea \non this occasion. The rending of the veil of the temple, (Matt, \nxxvii. 51. Mark xv. 38. Luke xxiii. 45.) the terrible earth\xc2\xac \nquake, (Matt, xxvii. 51\xe2\x80\x9454.) the dismal and unnatural dark\xc2\xac \nness which was over the whole land of Judea from the sixth \nhour, (twelve o\xe2\x80\x99clock) to the ninth hour, (i. e. three o\xe2\x80\x99clock in \nthe afternoon;) with all the other prodigies which took place on \nthis awful occasion, we may naturally conclude were more than \nsufficient to terrify and appal this guilty nation, and totally to \nprevent the celebration of the paschal ceremonies. Indeed, \nthe time in which killing the sacrifices, and sprinkling the blood \nof the lambs should have been performed, was wholly occu\xc2\xac \npied with these most dreadful portents ; and it would be absurd \nto suppose that, under such terrible evidences of the divine in\xc2\xac \ndignation, any religious ordinances or festive preparations could \npossibly have taken place. \n\nMy readers will, probably, be surprised to see the preceding \nopinions so dissentient among themselves, and the plausible \nreasons by which they are respectively supported, where each \nseems by turns to prevail. When I took up the question, I had \nno suspicion that it was encumbered with so many difficulties. \nThese I now feel and acknowledge; nevertheless, I think the \nplan of reconciling the texts of the Evangelists, particularly \nSt. Luke and St. John, which I have adopted above, is natu- \n\n\nINTRODUCTION. \n\n\n107 \n\n\nral, and I am in hopes will not appear altogether unsatisfac\xc2\xac \ntory to my Readers. On the subject, circumstanced as it is, \nhypothesis alone can prevail; for indubitable evidence and cer\xc2\xac \ntainty cannot be obtained. The morning of the resurrection \nis, probably, the nearest period in which accurate information \non this point can be expected. \xe2\x80\x9c Je suis trompe," says Bouil- \nleau, \xe2\x80\x9c si cette question pent etre jamais bien eclaircie." If I \nbe not mistaken, this question will never be thoroughly under\xc2\xac \nstood. \n\nTo conclude-\xe2\x80\x94It would be presumptuous to say, Christ did \neat the Pass-over this last year of his ministry: it would be \nas hazardous to say, he did not eat it: the middle way is the \nsafest; and it is that which is adopted above. One thing is \nsufficiently evident, that Christ, our Paschal Lamb, has been \nsacrificed for us; and that He has \xe2\x80\x9c instituted the Holy Eu\xc2\xac \ncharist to be a perpetual memorial of that his precious death, \nuntil his coming againand, \xe2\x80\x9c they who with a sincere heart, \nand true faith in his passion and death, partake of it, shall be \nmade partakers of his most blessed Body and Blood.\xe2\x80\x9d Reader, \npraise God for the Atonement; and rest not without an appli\xc2\xac \ncation of it to thy own soul. \n\n\nTHE NATURE AND DESIGN OF THE EUCHARIST \n\n- 4 \n\nPART I. \n\nDo this in remembrance of me, is a command by which our \nblessed Lord has put both the affection and piety of his disci\xc2\xac \nples to the test. If they love him, they will keep his com\xc2\xac \nmandments ; for to them that love, his commandments are not \ngrievous. It is a peculiar excellence of the Gospel economy, \nthat all the duties it enjoins, become the highest privileges to \nthose that obey. \n\nAmong the ordinances prescribed by the Gospel, that, com\xc2\xac \nmonly called the Sacrament of the Lord\'s Supper, has ever \nheld a distinguished place; and the church of Christ, in all \nages, has represented the due religious celebration of it as a \nduty incumbent on every soul that professed faith in Christ \nJesus, and sought for salvation through his blood alone. Ilencc \n\n\n\n\n108 \n\n\nA DISCOURSE ON THE NATURE \n\n\n\xe2\x99\xa6 \n\n\n\n\nit was ever held in the highest estimation and reverence; and \nthe great High Priest of his church has showed, by more than \nordinary influences of his blessed Spirit on the souls of the \nfaithful, that they had not mistaken his meaning, nor believed \nin vain; while, by eating of that bread, and drinking of that \ncup, they endeavoured to show forth his death, and realize the \nbenefits to be derived from it. \n\nIf Jesus, in his sacrificial character, met with opposition \nfrom the inconsiderate, the self-righteous, and the profane ; no \nwonder that an ordinance, instituted by himself for the express \npurpose of keeping up a continual memorial, by means of the \nmost expressive emblems, of his having died for our offences, \nwas decried, neglected, and abused. The spirit of innovation \nand error left no means untried to pervert its meaning, restrain \nits influence, and decry its effects; but the true followers of \nGod overcame all by the blood of the Lamb, and by their tes\xc2\xac \ntimony ; and, for holding fast faith and a good conscience in \nreference to this sacred ordinance, how many of them were \ncruelly tortured; and not a few, on this very account, glori\xc2\xac \nously maintaining the truth, were obliged to seal it with their \nblood. \n\nThe sanguinary persecutions, raised up in this land against \nthe Protestants, in the days of that weak and worthless Queen, \nMary I., were levelled principally against the right use of this \nordinance. It was not because our fathers refused to obey \nthe then constituted authorities of the state, that they were so \ncruelly and barbarously oppressed and murdered; it was not \nbecause they were not subject to every ordinance of man, not \nonly for wrath (fear of punishment) but for conscience\xe2\x80\x99 sake, \nthat they had trial of cruel mockings ; but because they be\xc2\xac \nlieved concerning this divine ordinance as Jesus Christ had \ntaught them; and boldly refused to prefer the ignorance of \nman, to the wisdom and authority of God. \n\nThe abomination which maketh desolate had got into the \nholy place ; the State, corrupt and languid in every depart\xc2\xac \nment, had resigned the administration of all affairs into the hands \nof a church, illiterate and profligate beyond all example and \nprecedent. In this awful situation of affairs, the genuine fol\xc2\xac \nlowers of God showed themselves at once, not in opposition \nto a tyrannical government, but in opposition to a corrupt and \nunprincipled priesthood. They would not, because they could \n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n109 \n\n\nnot believe, that a little flour and water kneaded together, and \nbaked in an oven, or any where else, were the body and blood \nof the Saviour of the world\xe2\x80\x94the God who made the heavens \nand the earth, and the only object of religious adoration!\xe2\x80\x94 \n\xe2\x80\x9c Away,\xe2\x80\x9d said the murderous priests, \xe2\x80\x9c with such fellows from \nthe earth! they are not fit to live : let them have judgment \nwithout mixture of mercy, and anticipate their final damnation \nby perishing in the flames !\xe2\x80\x9d\xe2\x80\x94and they, rather than defile their \nconscience, or deny their God, embraced death in its most \nterrific forms ; and, through the medium of Smithfield flames, \nwere hurried into a distinguished rank among the noble army \nof martyrs ! but their fall became the fall of the sanguinary \npower by which they were slaughtered : and the blood of these \nMartyrs was the seed of the Church. \n\n\xe2\x80\x9c Godlike men! bow firm they stood ! \n\nSeeding their country with their blood!\xe2\x80\x9d \n\nIn this most honourable contest, besides the vast numbers \nwho suffered by fines, confiscation, and imprisonment, not less \nthan 277 persons fell a sacrifice to the ignorance, bigotry, and \nmalevolence of the papal hierarchy. Among these were, one \narchbishop, four bishops, twenty-one clergymen, eight lay \ngentlemen, eighty-four tradesmen, one hundred husband\xc2\xac \nmen, fifty-five women, and four children, who were all burnt \nalive , and this with circumstances of cruelty and horror, which \nsurpassed the bloodiest persecutions of pagan antiquity ! But \nthey conquered, and were glorious in their death; and have \nhanded down to us, uncorrupted, those living oracles and that \nholy worship, which were their support and exultation in the \ncloudy and dark day. Do their descendants lay these things \nto heart, and prize that holy ordinance, on account of which \ntheir forefathers suffered the loss of all things ? Are we indif\xc2\xac \nferent whether, on this point, orthodoxy or heterodoxy prevail? \nOr, what is of infinitely worse consequence, have we so neg\xc2\xac \nlected or misused this holy ordinance, until we have at length \nceased to discern the Lord\xe2\x80\x99s body ? Is it not to be feared, that \nthe sacrament of the Lord\xe2\x80\x99s supper has fallen into disuse with \nmany, because they do not understand its nature and moral \nobligation ? and can it be deemed invidious to express a fear, \nthat possibly, much of the blame attaches to the ministers of \nthe gospel, because they are remiss in urging the command- \nVol. hi.\xe2\x80\x94p 10* \n\n\n110 \n\n\nA DISCOURSE ON THE NATURE \n\n\nment of their Lord, and showing the high privileges of those \nwho conscientiously obey it? To remedy this defect, as far as \nit relates to myself, I shall endeavour to set beforfe the Reader \nsome observations on\xe2\x80\x94 \n\nI. The Nature and Design of this Institution. \n\nII. The manner of its celebration. \n\nIII. The proper meaning of the different Epithets given to \nit in the Scriptures, and by the primitive church. And then,\xe2\x80\x94 \n\nIV. Add a few reasons to enforce the due and religious \ncelebration of it, principally deduced from the preceding ob\xc2\xac \nservations. \n\nI. As our blessed Lord celebrated this ordinance immedi\xc2\xac \nately after his eating what St. Luke calls the Pass-over with \nhis disciples, and for which, I shall, by and by, prove he in\xc2\xac \ntended to be the substitute; it may be necessary to say a few \nwords on that ancient rite, in order the more particularly to \ndiscern the connexion subsisting between them, and the refer\xc2\xac \nence they have to each other \n\nThe Pass-over (noo pesach) was a sacrifice ordained by the \nLord in memory of Jehovah\xe2\x80\x99s passing-over (according to the \nimport of the word) the houses of the Israelites, when he de\xc2\xac \nstroyed all the first-born in the land of Egypt; and was cer\xc2\xac \ntainly designed to prefigure not only the true paschal lamb, \nthe Lord Jesus Christ, w r ho was sacrificed for us, (1 Cor. v. 7.) \nbut also the reception which those might expect who should \nflee for refuge to lay hold on the hope set before them, by the \nsprinkling of the blood of Jesus. As this is a point of con\xc2\xac \nsiderable importance, in reference to a right understanding of \nthe Nature and Design of the Lord\xe2\x80\x99s Supper; it may be neces\xc2\xac \nsary to show more particularly, both from the Scriptures and \nthe ancient Jewish and Christian writers, that the paschal \nlamb was considered by them as a sacrifice of a piacular \nnature. \n\nGod had required that all sacrifices should be brought to \nthe Tabernacle or Temple, and there offered to him; and this \nwas particularly enjoined in respect to the Pass-over: so Deut. \nxvi. 5. \xe2\x80\x9c Thou shalt not sacrifice the Pass-over within any of \nthy gates; but at the place which the Lord thy God chooseth \nto place his name in, there thou shalt sacrifice.\xe2\x80\x9d And this di\xc2\xac \nvine injunction was more particularly attended to in the case \nof the Pass-over than in any other sacrifice; so that the an- \n\n\nAND DESIGN OF TIIE EUCHARIST. \n\n\nill \n\n\ncient Jews themselves have remarked, that, even in the time \nwhen high places were permitted, they dared not to sacrifice \nthe Pass-over any where but in that place where God had re\xc2\xac \ngistered his name : thus Maimonides, in Halachah Pesach , c. 1. \n\nDr. Cudworth, who has written excellently on this subject, \nhas proved at large, from the Scriptures and the ancient Jew\xc2\xac \nish Doctors, that the Pass-over w r as ever considered by them \nas a sacrificial rite ; to which may be added, that Josephus \nconsidered it in the same light, by calling it A Sacri\xc2\xac \n\nfice ; and Trypho the Jew, in his .conference with Justin \nMartyr, speaks of 7rpo(Zxrov rov nav-frot, 6veiv, sacrificing the \npaschal lamb. Maimonides , in the tract above referred to, \nwritten expressly on this subject, speaks of the lamb as a vic\xc2\xac \ntim , and of the solemnity itself as a sacrifice. Another of their \nbest writers, Rah. Bechai , Com. in Levit. ii. 11. says, that \xe2\x80\x9c the \npaschal sacrifice was instituted in order to expiate the guilt \ncontracted by the idolatrous practices of the Israelites in Egypt.\xe2\x80\x9d \nAnd St. Paul puts the matter beyond dispute, by saying, to \n\xe2\x80\x98 rcc<r%cc v7reo e6v8ii, xpto-To$ , our Pass-over , Christ , is \nsacrificed for us; unsp ypm, on our account , or in our stead. \nIt is worthy of remark, that when the Pass-over was first insti\xc2\xac \ntuted, a lamb was slain in every family, not by the hands of a \npriest , for that would have been impossible, as only one exist\xc2\xac \ned who had been divinely appointed ; but by the first-born in \nevery family; who were all considered as priests, till the con\xc2\xac \nsecration of the whole tribe of Levi to this office; in conse\xc2\xac \nquence of which the first-born were redeemed , i. e. exempted \nfrom this service by paying a certain sum to the sanctuary. \n\nJustin Martyr, in his conference with Trypho the Jew, \nmaintains this sentiment in a very strenuous manner, showing \nfrom the Scriptures, and the nature of this sacrificial rite, that \nit was a type of Christ crucified for the sin of the world. One \ncircumstance which he asserts, without contradiction from his \nlearned opponent, is, I think, worthy of notice ; whether the \nreader may think it of much consequence to the present sub\xc2\xac \nject or not:\xe2\x80\x94\xe2\x80\x9c This Jamb,\xe2\x80\x9d says he, \xe2\x80\x9c which was to be en\xc2\xac \ntirely roasted, was a symbol of the punishment of the cross, \nwhich was inflicted on Christ. To yap 7rpo(ixTov , \n\nftccre^oiLtivov o/aotas tu> (r^tj/aaTi rov erreevpov , cxtcctcu. Et$ yap \nop0io$ of&eMraoe; citaTrepovccToti X7ro tcjv xoitmtc&tojv /atpav fttXP 1 Ti,i \nKf<px AJJS, KCCt tIf 7rxXlV KClTCl TO fJUTOip p$VOV, OJ TTPOTXpTOtVTXl XXt XI \n\n\n112 \n\n\nA DISCOURSE ON THE NATURE \n\n\nXttpn tov xpofidTov. \xe2\x80\x9c For the lamb which was roasted was so \nplaced as to resemble the figure of a cross: with one spit it \nwas pierced longitudinally, from the tail to the head; with an\xc2\xac \nother it was transfixed through the shoulders, so that the fore \nlegs became extended vid. Just. Martyri Opera , Edit. Ober- \nther. Yol. II. p. 106. To some this may appear trifling ; but \nit has seemed right to the wisdom of God to typify the most \ninteresting events by emblems of comparatively less moment. \nHe is sovereign of his own ways, and he chooses often to con\xc2\xac \nfound the wisdom of the wise, not only by the foolishness of \npreaching; but also by the various means he employs to bring \nabout the great purposes of his grace and justice. The man\xc2\xac \nner of this roasting was certainly singular; and of the fact we \ncannot doubt, for Trypho himself neither attempted to ridicule \nnor deny it. \n\nBut, while I am considering the testimony of Justin Martyr, \nthere is another passage still more extraordinary which I wish \nto place before the reader. In his dispute with this learned \nand captious Jew, he asserts, that the Jews, through their en\xc2\xac \nmity to the Christian religion, had expunged several passages \nfrom the sacred writings, which bore testimony to Christ, and \nto his vicarious sufferings and death ; and of which (at the chal\xc2\xac \nlenge of Trypho, who denied the fact,) he produces several \ninstances, among which the following is the most remark\xc2\xac \nable :\xe2\x80\x94When Ezra celebrated the Pass-over, as is related \nEzra vi. 19, &c. Justin says, he spoke as follows:\xe2\x80\x94K ut Etxev \nEg ~c)pd$ TO) A cup, tovto to xdirx^ o a-arvjp gjlyttavv, xdt ri KdTd<pvyy \n\ngj/M-ft/V Kdt tdV $ldV0V>6i)T\xc2\xa3, KClt dVd(&V\\ VfJLUV \xc2\xa3Xl TtJV KOipSlClV, OTl fA.\xc2\xa3 A- \n\ntofiev civtov Tdxuvav tv etj/dtu*}, Kdt fjurci TdvTd f A xtray-tv tx\xe2\x80\x98 dv- \ntov , ov fju tpyiKafy o toxos ovroq ei$ tov uxcivTci %povov , A eyet o \xc2\xa9e05 \nTm Svvd/K\xc2\xa3av. Edv Se yttJj xirTevcrt)T\xc2\xa3 dVTOj /ntjSe etcrdKOvrvjTe tov \n\nKi)pvy/ddTe$ dvTov , \xc2\xa3T\xc2\xa3t6e txtxdptJid Tom e6ve<rt. \xe2\x80\x9cAnd Ezra spoke \nunto the people and said:\xe2\x80\x94This Pass-over is our Saviour \nand our Refuge : and if ye shall understand and ponder it \nin your heart, that we shall in time to come afflict him for a \nsign ; and if afterward we believe on him, this place shall not \nbe desolated for ever, saith the Lord of Hosts. But if ye will \nnot believe on him, nor hear his preaching, ye shall be a laugh\xc2\xac \ning-stock to the Gentiles vid. Just. Martyri Opera- , Edit. \nOberther. Vol. II. p. 196. This, Justin asserts, the Jews had \nblotted out of the Scptuagint translation ; and if so, they took \n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n113 \n\n\n\xc2\xabare to expunge it from the Hebrew also ; for, at present, it \nexists in neither. Allowing this passage to be authentic, it is a \nfull proof of my position, that the paschal lamb was an expia\xc2\xac \ntory sacrifice, and that it prefigured the death and atonement \nof Jesus Christ. But of this the proofs already produced are \nsufficient; particularly that from St. Paul, independently of \nthe quotation from Justin Martyr. \n\nIt is also worthy of remark, that even after the consecration \nof the tribe of Levi, and the redemption of the first-born, it was \nthe custom for the people to kill their own Pass-overs ; but \nthe sacrificial act , the sprinkling of the blood , belonged solely \nto the priests. \xe2\x80\x9c Five things,\xe2\x80\x9d says Rab. Abarbanel, \xe2\x80\x9c were \nto be done by those who brought a sacrifice , and five things by \nthe priest. The first five were\xe2\x80\x941. Laying on of hands.\xe2\x80\x942. \nKilling.\xe2\x80\x943. Flaying.\xe2\x80\x944. Cutting up.\xe2\x80\x945. Washing the intes\xc2\xac \ntines. Those done by the priests were\xe2\x80\x941. Receiving the blood \ninto a vessel.\xe2\x80\x942. Sprinkling it upon the altar.\xe2\x80\x943. Putting the \nfire upon the altar.\xe2\x80\x944. Laying the wood in order upon the \nfire.\xe2\x80\x945. Putting the pieces of the victim in order on the wood.\xe2\x80\x9d \nHere we see the part which both the people and priests took \nin their sacrifices; and these circumstances will give us addi\xc2\xac \ntional light in another part of this Discourse: only we must \nobserve, that the paschal lamb was never cut up , nor burnt; \nit was roasted whole, and eaten by the offerer and his family. \n\nThe manner of celebrating the paschal sacrifice is particu\xc2\xac \nlarly detailed in the Mishna, \xe2\x80\x9c a monument of such antiquity as \ncannot,\xe2\x80\x9d says Dr. Cudworth, \xe2\x80\x9c be distrusted in these rites.\xe2\x80\x9d \nNothing, say the Rabins, was killed before the morning sacri\xc2\xac \nfice, and after the evening sacrifice nothing but the Pass-over. \nThe evening sacrifice was usually killed between the eighth \nand ninth hour, i. e. half an hour after two in the afternoon, \nand offered between the ninth and tenth, i. e. half an hour \nafter three. But, in the evening of the Pass-over, the daily \nsacrifice was killed an hour sooner; and after that began the \nkilling of the Pass-over, which was to be done between the two \nevenings , D\'inyn pa been haarbayeem , Exod. xii. 0. ; the \nfirst of these evenings began at noon, from the sun\xe2\x80\x99s declination \ntoward the west, and the second at sunset. But the paschal \nlamb might be killed before the daily sacrifice, provided there \nwere a person to stir the blood and keep it from coagulating, till \nthe blood of the daily sacrifice was sprinkled ; for that was \n\n\n114 \n\n\nA DISCOURSE ON THE NATURE \n\n\nalways sprinkled first. The lambs, says the Mishna, were always \nkilled by three several companies : this they founded on Exod. \nxii. 6 ., And the whole assembly of the congregation of \nIsrael shall kill it in the evening; understanding the words \nkahal , my edeth, and yishrael, as implying three dif\xc2\xac \n\nferent companies ; by the first they meant the priests, by the \nsecond the Levites, and by the third the people at large : when \nonce the Court was full, they shut to the doors, and the priests \nstood all in their ranks, with round-bottomed vessels in their \nhands, some of gold and some of silver, to receive the blood. \nThose who held the golden vessels stood in a rank by them\xc2\xac \nselves, as did those who held the silver vessels.\xe2\x80\x94These vessels \nhad no rim at the bottom, lest they should be set on the ground, \nand the blood congeal in them. The priests then took the \nblood, and handed it from one to another, till it came to him \nwho stood next the altar, who sprinkled it at the bottom of \nthe altar. After the blood was sprinkled, the lamb was hung \nup and flayed. The hanging up was deemed essentially ne\xc2\xac \ncessary, insomuch that if there were no convenience to sus\xc2\xac \npend it, two men, standing with their hands on each other\xe2\x80\x99s \nshoulders, had the lamb suspended to their arms till the skin \nwas flayed off. When flayed, it was opened, and the inwards \ntaken out and laid on the altar; and then the owner took up \nthe lamb with its skin, and carried it to his own house. The \nfirst company being dismissed, the second came in, and the \ndoor was shut as before ; and after these the third company : \nand for every company they sang anew the hallel, or pas\xc2\xac \nchal hymn, which began with Psal. cxiii., Praise ye the Lord , \nrmSSn halleluyah , and ended with Psalm cxviii. This sing\xc2\xac \ning continued the whole of the time which was employed \nin killing the lambs. When they ended the hallel , they began \nit a second time, and so on till the third time ; but it was never \nsung entirely the third time, as the priests had generally \nfinished by the time they came to the beginning of Psal. cxvi., \n\xe2\x80\x9c I love the Lord, because he hath heard my voice,\xe2\x80\x9d &lc. When \nthe lamb was brought home, they roasted it on a spit made of \nthe wood of the pomegranate-tree; for iron was prohibited, \nand also all wood that emitted moisture when brought near to \nthe fire; but as the wood of the pomegranate was free from \nmoisture, it was commanded to be used on this occasion. See \nMishna, by Surenhusius, Vol. II. page 135. Tract cnDD Pcsa- \n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n115 \n\n\nchim. These are the most, essential matters mentioned in the \nMishna relative to this solemnity, some of which tend to cast \nmuch light on our Lord\xe2\x80\x99s words and conduct on this occasion. \n\nThat the Holy Eucharist was instituted in place of the Pass- \nover, has been largely proved by many, as also that baptism \nsucceeded to circumcision. Dr. Waterland, who has summed \nup the opinions of learned men on this subject, observes, that \nthere are resembling circumstances common to the Jewish and \nChristian Pass-over, which may be divided into two kinds.\xe2\x80\x94I. \nSome relating to the things themselves.\xe2\x80\x94II. Some to the \nphrases and forms made use of in both. \n\ni. Of the first sort are these : 1. The Pass-over was of di\xc2\xac \nvine appointment, and so was the Eucharist.-\xe2\x80\x942. The Pass- \nover was a- sacrament, and so is the Eucharist.\xe2\x80\x943. The Pass- \nover was a memorial of a great deliverance from temporal \nbondage ; the Eucharist is a memorial of a greater deliverance \nfrom spiritual bondage.\xe2\x80\x944. The Pass-over prefigured the \ndeath of Christ before it was accomplished ; the Eucharist re\xc2\xac \npresents, or figures out, that death now past. \xe2\x80\x945. The Pass- \nover was a kind of falderal rite between God and man; so is \nthe Eucharist, as it points out the blood of the Sacrifice offered \nfor the ratification of the covenant between God and man,\xe2\x80\x946. \nAs no person could partake of the paschal lamb before he was \ncircumcised, Exod. xii. 43\xe2\x80\x9448.; so among the early followers \nof God, no person was permitted to come to the Eucharist till \nhe had been baptized. \xe2\x80\x947. As the Jews were obliged to come \nto the Pass-over free from all defilements, unless in case of bu\xc2\xac \nrying the dead, which, though a defilement, was nevertheless \nunavoidable, Numb. ix. 6. 9.: so the Holy Scripture commands \nevery man to examine himself before he attempts to eat of this \nbread or drink of this cup; and to purge out the old leaven of \nmalice and wickedness, 1 Cor. xi. 27\xe2\x80\x9429.\xe2\x80\x948. As the neglect \nor contempt of the Pass-over subjected a man to be cut off from \nIsrael * Exod. xii. 15. Numb. ix. 13.; so, a contempt and rejec\xc2\xac \ntion of, at least, the thing signified by the Holy Eucharist, viz. \nthe atoning sacrifice of the Lord Jesus, must necessarily exclude \nevery man from the benefits of Christ\xe2\x80\x99s passion and death.\xe2\x80\x949. \nAs the Pass-over was to continue as long as the Jewish law \nwas in force; so the Eucharist is to continue till Christ shall \ncome to judge the world. \n\nn. The second sort of resembling circumstances concerns \n\n\n116 \n\n\nA DISCOURSE ON THE NATURE \n\n\nthe particular forms and phrases used in the institution.\xe2\x80\x94 t. \nIn the paschal supper, the master of the house took bread , and \ngave thanks to God , who had provided it for the sustenance of \nman. Our Lord copied this circumstance precisely in the insti* \ntution of the Eucharist.\xe2\x80\x942. It was also a custom for the mas\xc2\xac \nter of the house to break the bread , either before or after the \nbenediction offered to God;\xe2\x80\x94that our Lord copied this cus\xc2\xac \ntom, every reader knows.\xe2\x80\x943. The master of the house distri\xc2\xac \nbuted this broken bread, for it does not appear that the family \nwere permitted to take it themselves ; so our Lord, after hav\xc2\xac \ning broken the bread, gave it to the disciples, saying, Take , \ncat , (Sf\'C. \xe2\x80\x944. In the paschal feast the master was accustomed \nto take a cup of wine, and pronounce a benediction to God, or \nthanksgiving over it, after which it was termed the cup of bless\xc2\xac \ning; to this circumstance St. Paul particularly alludes, when \nhe says, \xe2\x80\x9c The cup of blessing which we bless, is it not the com\xc2\xac \nmunion of the blood of Christ?\xe2\x80\x9d 1 Cor. x. 16.\xe2\x80\x945. At the in\xc2\xac \nstitution of the Pass-over, it was said, \xe2\x80\x9c The blood shall be to \nyou for a token upon the houses where you are ; and when I \nsee the blood, I will pass over you,\xe2\x80\x9d &c. Exod. xii. 13. The \nblood was a token or sign of the covenant , or agreement, their \nmade between God and them, and ratified partly by pouring \nout the blood of the paschal lamb, and partly by feeding on the \nflesh of this sacrifice. In the institution of the Eucharist, our \nLord says, \xe2\x80\x9c This cup is the new covenant in my blood, which \nis shed for you, and for many, for the remission of sins. \xe2\x80\x9c The \ncup, here, is put for wine; and covenant is put for the token \nor sign of the covenant. The wine , as representing Christ\xe2\x80\x99s \nblood , answers to the blood of the Pass-over, which was typi\xc2\xac \ncal of the blood of our Lord ; and the remission of sins here, \nanswers to the passing over there, and preserving from death. \n6. At the paschal feast, there was a declaration of the great \nthings which God had done for that people; and our Lord \nmakes use of the Eucharist to declare and point out the great \nmercy of God in our redemption; for it shows forth the Lord\xe2\x80\x99s \ndeath, (and, consequently, all the benefits to be derived from \nit,) till he himself shall come to judge the world.\xe2\x80\x947. At the \npaschal solemnity, they were accustomed to sing a hymn of \npraise to God, (see before, p. 114,) and this part of their con\xc2\xac \nduct our Lord and his disciples exactly copied\xe2\x80\x94 And when \nthey had sung a hymn , they departed , &c. \n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n117 \n\n\nThe many resembling circumstances, real and verbal, abun\xc2\xac \ndantly show that this holy Eucharist was, in a great measure, \ncopied from the paschal feast , and was intended to supply its \nplace; only heightening the design, and improving the appli\xc2\xac \ncation. See Dr. Waterland\xe2\x80\x99s Review of the Doctrine of the \nEucharist , p. 64, &c. \n\nHaving now proved that the paschal lamb was a sacrifice; \nand seen that it prefigured the atonement made by Christ our \nPass-over; and that in his death, and the circumstances attend\xc2\xac \ning it, the whole typical reference of that solemnity was not \nonly verified but fulfilled : and having also seen that it was in \nreference to the great atonement typified by the Pass-over, and \nalso that it was in the place of that ancient ordinance that our \nLord instituted the Holy Sacrament of his last supper ; I shall \nnow, more particularly\xe2\x80\x94 \n\nII. Consider this divine Institution, and the manner of cele\xc2\xac \nbrating it.* \n\nTo do this in the most effectual manner, I think it necessary \nto set down the text of the three Evangelists who have trans\xc2\xac \nmitted the whole account, collated with that part of St. Paul\xe2\x80\x99s \nFirst Epistle to the Corinthians, which speaks of the same sub\xc2\xac \nject, and which, he assures us, he received by divine revela\xc2\xac \ntion. It may seem strange, that although John (chap. xiii. ver. \n1\xe2\x80\x9438.) mentions all the circumstances preceding the Holy \nSupper, and, from chap. xiv. 1\xe2\x80\x9436. the circumstances which \nsucceeded the breaking of the bread, and in chaps, xv. xvi. and \nxvii. the discourse which followed the administration of the \ncup; yet he takes no notice of the divine institution at all. \nThis is generally accounted for on his knowledge of what the \nother three Evangelists had written ; and on his conviction that \ntheir relation was true, and needed no additional confirmation, \nas the matter was amply established by the conjoint testimony \nof three such respectable witnesses. \n\nVol. III. \xe2\x80\x94<1 11 \n\n\n118 \n\n\nA DISCOURSE ON THE NATURE \n\n\n03 \n\n\nI \n\n\nw \n\no> \n\n\xe2\x84\xa2 o \n\nK \xe2\x96\xba\xe2\x80\x9c) \nO \n\nO C3 \n\nl~4 *G \n\nH \n\n\nco \n\nc* \n\n\n3 \xc2\xa3 \n\n\no \n\npG \n\n,G \n\no \n\n\n> * "if* \n\n\xe2\x80\xa2 G 0> G \n\n-H \n\nVr> * \'\xe2\x80\x9cJ \n\nb G \nb & \n\nFn3 \nb g \n3.* \n\n\xc2\xab \xe2\x96\xa0h* \np o \n\n\nG \n<\xe2\x80\x94< \nr\xe2\x80\x94< \n\n03 \n\npG \n\n\n> \n\n\nG \n\n03 \n\nrG \'"C rG \n\n>\' 03 > \n\nr* Qj r* \n\n5 2 \n\n\xc2\xa3 O "=4 !* P \n\n\xc2\xab\xe2\x96\xa0*?\xc2\xab \n\nt) d) \xe2\x80\xa2 \xc2\xab- \n\ng >> g "\xc2\xa7 \n\xc2\xab 2 *c ^ \n\nCo hp HP ^ \n\n\nr/j \xc2\xbb \n\n\xe2\x80\xa2 pH \n\nM \npG \nO \xc2\xa3 \n\n.iS 4rH \n\n\xc2\xa3 O \nrd \n\n7? \n\n\'gS \n\npD ^ . \n\n03 \n\n>% IT g \n\ns s \n\nH o Cm \n\nO \n\no ^ \nM\'S C \n\'P G \n\n3 fl fc \n\no \n\n\xe2\x80\xa2~p!aj S \nhp o \xc2\xa3 \nG \xc2\xa3 g \nCU G \n\n\n-o ^"2 \n\nG \xc2\xab g \n\n\xc2\xa7 g. \xc2\xab \n\nLj k \n\n^ l r \n\n\n\n\'Td \n\no \n\n73 \n\nw \n\n03 \n\n\n*\xe2\x96\xa05 \n\nx \n\nw \n\nG \n\nT3 \n\nG \n\n< \n\n0D \nCM \n\n\nHd \n^ G \n>^ P \n03 \n\n\n"G \n\no \n\no \n\n*3 \n\n<l> \n\nCo \n\nCo \n\n<b \n\n\nTd \ng ^ \n2 \xc2\xa3 \n\n\nE- \n\n\xe2\x97\x84 \n\ns \n\n\nVo \n\na \n\nR- ^ \n\n>> \n\n\xc2\xa3 \xc2\xa9 \np \n\nW C3 \n\nw J-\xc2\xbb \n\n\xc2\xab rC \n\nbi)\'^^ \n\n\npi* \n\no \n\no \n\nHP \n\n73 \n\nG \n\n73 \n\n\xc2\xa9 \n\nb~i \n\n\n> <d 72 \n\n3 a \n\n\n\xe2\x96\xa0 > G \n\n\xe2\x80\xa2G 0) \n\n<d oT \n> ^ \nG G \nfcJD^, \n\n*G ^r \n\nc:r2 \n\nG \n\nin \n\n\nG \n\n\nrd \n\nG \xe2\x80\xa2 \n\ng \n\nO S \n\n\n.SvS 5^.2 \n\n\n*ts \n\nu \n\no \n\nt* \n\ns \n\no \n\n\xc2\xabu \n\nP \n\n\xe2\x80\xa2\xc2\xab*\xc2\xbb \n\nk\xc2\xbb \n\ng \n\nQJ \n\no \n\np \n\nQ \n\nc \n\no \n\n\xe2\x96\xa0\xc2\xbb\xc2\xabo \n\nCD \n\n\xe2\x80\xa2o \n\na \n\nO \n\nCJ \n\ns \n\n\nf \n\nCo \n\xe2\x80\xa2 >\xc2\xbb \n\nK) \n\n\xe2\x96\xbaCl \n\n"3 \n\nCD \n\nCO \n\nO \n\na. \n\ns Co \n\nr\xc2\xbb ^ \n\nCo Q \n\n.co *r* \n\n^ -h \n\n^ w \n\n\xe2\x80\xa2eo *\xe2\x80\xa2>\xc2\xbb \n\nco *s: \n\nO o \n\ncS 2 \n\no o \n\ng k \n\ngs \n\nw 55 \n\nI a \n\ni\xe2\x80\x9cH \n\n. CO \n\n\xc2\xab* g \n\n> o. \n\n\xc2\xab.h \n\n^c; ^ \n\xc2\xbb2 ^ \n\n4S \xc2\xbb \n\nQ. co \n\n\xe2\x80\x99*>o Qj \nO) ~C \n\n\xe2\x80\x98\xe2\x80\xa2\xe2\x80\xa2S- \n\nCD CD \nCO CO \n\n|-S \n\n\xe2\x80\xa22< \n\n\'ev, \n\nw ^ \n- \n\n^ \xc2\xa7\xe2\x80\xa2 \n8 I* \n\na \xc2\xab0 \n\n^ \xc2\xab \nS e \n\n5PS \n\xe2\x80\xa2S<\xc2\xa3 \n\xe2\x80\xa2g r \n\ntin \xc2\xb0 \n\n^ CD \n\ns \n\n\nS a \n\nG o \na ^ \nG *Z \n\nOH g \n\n<D O \n\naf \n\n3 ? \n\nin \n\n\na> \n\n-G \n\n\nP \n\no \n\n\n<u rd \n\n\nm 2 bS \n\na> pG S" \n\n+-\xc2\xbb +D ^ \nC*-H . *H \n\n<H ^ \n\n^ o cd \n\n\xe2\x80\xa2 ^ w \n\niS - \n\n(M to \'tD \n\n\xe2\x80\xa2 ^ SR \n!> o & \n\n<d 3 \n\n\nr/i \n\n\nCL, \n\nG \n\no \n\n0) \n\npG \n\nO \n\n02 ^ \n\n"3 b D \n<L\xc2\xbb 3 \n.2*^ \n\nD \n\n\nod ^ \n\n\nO \n\n(N \n\n\n^ tT \n\n*3 S3 \n\nc^ \n\nGh \n\nG \n\nin \n\nk/ ^ \n\no> \n\nm \n\n03 \n\n& tT IT \n\nG ^ S \no G <D \nS r^d \nS>pG ^ \n\n-G -*-\xc2\xbb O \n\n\nW2 \n\n\nH S \n\n\nC#2 \n\n\nto . \n\n|H\xc2\xabo" \n\n^ . G >\xe2\x96\xba \n\n\nO \n\no \n\n\n0) \n\npG \n\nG \n\n<J \n\nCO \n\nCM \n\n\n<U \xe2\x80\xa2 f\xe2\x80\x9c4 \n\n> Q> \n\nfc\xc2\xa3"^ \n\n\no \nr o \n\nGOG \n\npGpG G \n\no \n\n^ \xc2\xabg3 \n\nG b ^ \n\no \n\npG \n\xc2\xa3 \n\n\nG \n\nbD \n\n\nG \n\nG \n\nr O \n\n*3 \n\no \n\npG \n\nf \xe2\x80\x9cG \n\nG \n\n<1 \n\n\nsi?* \n\n<D _ \n\n^ ^d >^vh \nG ^ ?o \n\n\'+H ^ ^ O \n\n^.s >,\xc2\xa7 \n\n\n)-h~Vh \n\no \n\nG g \n\npG o \n\n. blO \n\nC \n\nG -3 \n\'\xe2\x80\x9cO ^ \n\n^ o \n\nG LG \n\npG ^ \n\n\nGd \n\nG \n\n\'G \n\n\ntss \n\xc2\xab ^ . * \n\nZs G \n\n\n3.\xc2\xa7S \n\nsi \n\n^ iC \n\nin ~-~ \n\n\nM o \n\n\n.2 g \n\ne s \n\n\nQQ \n\n\n\xc2\xa7\xe2\x80\xa2\xc2\xa7 \n\n?Q \n\nb ^ \nq. bD \n\xc2\xab G \n\n\nG \n\nO \n\nO \n\npG \n\n\np^ \n\nO \n\no \n\n\n5 G \n\n_!> 73 \n\n\n2 -s G \n-G w G \n\n. rH r\xe2\x80\x94\xe2\x80\xa2 \n\n^ G ^ \n\n\nl- \n\n(M \n\n\n03 \n\n\nO \n\n\nO \n\n\n^ in \n\nO \xe2\x80\xa2 pH \n\nnd rH \n\xc2\xa7 O \n2 ~ \n\na \n\n4-i \n\n73 G \n\n\xe2\x80\xa2 pH Q \n\n2 G \n\n\xe2\x80\xa2 H H \n\npG G \n\ndd \n\n73 \n\nVh o \n\n\np^ \n\nG \n\nc5\xe2\x80\x98C \n\n\xe2\x80\xa2 "G \n\xe2\x96\xba> CG \n\n* p^ \n* \n\n\na ^ \n\nG o \nG \n\nrs \n\nflS \n\nG -p \n\nC \xe2\x80\xa2 i-H \n\xe2\x80\xa2 pH \n\n* M . \n\no.S^ 5 \n\n\no \n\n0 \n\n\n<2 \n\n\nG \n\nG \n\n\n00 Q \n\n\nbD \n\n\nfeiD\xe2\x80\x94 \n\n\n\xc2\xabd Td \nG ^ \n\nG 3 \n\n\n\xc2\xb0 s, .a \n\n^ w \n\n\n<2 \n\nG \n\n^\xe2\x80\xa2s \n\nG ^ \n\n5 s \n\no o \n\n^\xe2\x80\xa2a \n\n73 \n\ns*a \n\nc2 ^ \n\n^ CJ \n\nrrj >h \n\n2 \xc2\xae \npG \n73 4h \n\n\n-H 73 \n\n\xe2\x80\xa2 H \n\nps-G \n\nG ^ \n\n^*8 \n\n5 -a \nS t: \n13 <2 \n>- QJ \n\n\xc2\xab*S \nw g \n\n\n3 S \n\nPQ-C \n\n"G \n\n\xe2\x80\xa2 \n\nC^ 4P \n\nGQ O \n. G \n\n>= \n\n\nG \n\'Td \n\n\n\xc2\xa7 \n\n\nG \n\n-S^G \n\n\na ^ \xc2\xa7 \n\na - \xc2\xa7p \n\nC \xe2\x80\xa2 pH Pj \nG \xe2\x80\xa2 pH \n\n\xe2\x80\xa2 pH ^ \n\n> M \no G \n\nC^h^G \nO G \n_ Gfo \n2 . \n\n3 rG >\\ \n\n\n\xe2\x80\xa2G \n\n73 \n\n1h \n\n03 \n\n\n& \n\n<2 \n\nCJ \n\n\xc2\xa3 \n\nCD \n\n?> \n\n\xe2\x80\xa2*o \n\nCO \n\n\xc2\xab \n\nCD \n\n\n8 \n\ntUD \n\n\xe2\x80\xa2\xc2\xab^ \n\n\xe2\x80\xa2?*\xc2\xbb \n\nCD \n\npO \n\ni. \n\n* \n\n% \n\nCO >i \n^ 2? \n\xc2\xab 5 \n\nb t \n\n^8 \ns ^ \n\n<D \n\nCD ^3 \n^ 8 \n\nK^f^O \n\xe2\x80\xa2^o g \n\n2 O \n\n*-H o \nCD ^ \n<2 O \n\n*N C 3 \n\n8 o \n\n\xc2\xae 8 \n\n\nS \n\n\n*>0 \n\n8 \n\n\n\xe2\x80\xa28 ^ \n*\xc2\xa7-8 \n\n*3* \n\nCD \n\nCO ^ \n<2 \n\n8 ^ \no \'\xe2\x96\xa0y \n\nCD O) \nCO <D \n\n^ CD \nh* 8 \na co \n\n\n8 \nco 8 \n\n8 \n\nCo \xe2\x80\xa2 \nCD O \nO \n\nT3 S \n\nk3 o \n^ be \n\nb \xc2\xbb \n\n\xc2\xa7 3 \n\n\n0> \n\n\n:| \n\n\ns \n\n\n\n+s o \nG ^ \nO ^D \n\n03 O \n\nS 5^ \n\nG \n\nO 73 \n\nG \n\np\xc2\xa7^ \n\n03 \n\nGh \n\n3 Tfi \n\n<c CC \n\n\nerf p \n\nCO g \n> \n\n\xc2\xa3> rd \nG \nG \n\n\nUi \n\n\xe2\x80\xa2 rH \n\nG \n\n5 a \n<\'\xc2\xa3 \n"d \n\n73 \xc2\xa3 \n0> < \n> o \n;G ^ \n\nOc2 \n\n\nw 73 \n\nG \xc2\xab \n\nG 73 \n\no ^ \n\n-2\xe2\x80\x9c \n\xc2\xa9 cfl \n\n\xe2\x80\xa25\'^ \n\n\nrs O \n\n\xc2\xa3 \xc2\xab \nh^H >r ^ \n\n03 5 \n-C \n\nS\xc2\xa3 \n\n\n73 \n\n\n^ 2 *5 \n\nr^d O \n\n3 \n\ngG G \n\n^ ^ o \n\nG *~h \n\nk* bxy^ \n\n^ G 03 \n\ng-5 \n\nid o \n\xc2\xab -e \n-G.S \n\n^G \n\n^ 5 \n\n-*P HP \n\nG \n\n03 \n\n^ 73 \n\nz ^ \n\n^\xc2\xa3o \n\nG r>C*-\xc2\xab \n\nHg\xc2\xbb \n\n\xe2\x80\xa2 ^ G \n\nOpG 3 \nkj bD^ \n\n> S *> \n\nG ^ \n73 HP \n\n\nG \n\n03 \n\npG \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n119 \n\n\nFrom the preceding harmonized view of this important trans\xc2\xac \naction, as described by three Evangelists and one Apostle, \nwe see the first institution, nature, and design of what has been \nsince called The Lord\xe2\x80\x99s Supper. To every circumstance, as \nset down here, and the mode of expression by which such cir\xc2\xac \ncumstances are described, we should pay the deepest attention. \n\n1. As they were eating, (Matt. xxvi. 6.) either an ordinary \n\nsupper, or the paschdl lamb , as some think.\xe2\x80\x94(See the intro\xc2\xac \nduction.) \xe2\x80\xa2 \n\n2. Jesus took bread. \xe2\x80\x94Of what kind ? Unleavened bread, cer\xc2\xac \ntainly, because there was no other kind to be had in all Judea \nat this time ; for this was the first day of unleavened bread, \n(v. 17.) i. e. the 14th of the*month Nisan, when the Jews, ac\xc2\xac \ncording to the command of God, (Exod. xii. 15\xe2\x80\x9420. xxiii. 15. \nand xxxiv. 25.) were to purge away all leaven from their \nhouses; for he who sacrificed the Pass-over, having leaVen in \nhis dwelling, was considered to be such a transgressor of the \ndivine law as could no longer be tolerated among the people \nof God; and, therefore, was to be cut off from the congrega\xc2\xac \ntion of Israel. Leo, of Modena, who has* written a very sen\xc2\xac \nsible treatise on the Customs of the Jews, observes, \xe2\x80\x9c That so \nstrictly do some of the Jews observe the precept concerning \nthe removal of all leaven from their houses, during the cele\xc2\xac \nbration of the paschal solemnity, that they either provide ves\xc2\xac \nsels entirely new for baking, or else have a set for the purpose, \nwhich are dedicated solely to the service of the Pass-over and \nnever brought out on any other occasion.\xe2\x80\x9d \n\nTo this divinely instituted custom of removing all leaven \npreviously to the paschal solemnity, St. Paul evidently alludes, \n1 Cor. v. 6, 7, 8. \xe2\x80\x9cKnow ye not that a little leaven leaveneth \nthe whole lump ? Purge out therefore the old leaven, that ye \nmay be a new lump, as ye are unleavened. For even Christ, \nour Pass-over is sacrificed for us; therefore let us keep the \nfeast, not with old leaven, neither with the leaven of malice \nand wickedness, but with the unleavened bread of sincerity \nand truth.\xe2\x80\x9d \n\nNow, if any respect should be paid to the primitive institu\xc2\xac \ntion, in the celebration of this divine ordinance, then unlea\xc2\xac \nvened, unyeasted bread should be used. In every sign or type, \nthe thing signifying or pointing out. that which is beyond it\xc2\xac \nself, should either have certain properties, or be accompanied \n\n\n120 \n\n\nA DISCOURSE ON THE NATURE \n\n\nwith certain circumstances , as expressive as possible of the \nthing signified. Bread, simply considered in itself, may be \nan emblem apt enough of the body of our Lord Jesus, which \nwas given for us; but the design of God was evidently that \nit should not only point out this, but also the disposition re\xc2\xac \nquired in those who should celebrate both the antitype and the \ntype; and this the apostle explains to be sincerity and truth, \nthe reverse of malice and wickedness. The very taste of the \nbread was instructive: it pointed out to every communicant \nthat he who came to the table of God with malice or ill-will \nagainst any soul of man, or with wickedness , a profligate or \nsinful life, might expect to eat and drink judgment to himself; \nas not discerning that the Lord\xe2\x80\x99s* body was sacrificed for this \nvery purpose, that all sin might be destroyed , and that since\xc2\xac \nrity, eiXtKptveiot, such purity as the clearest light can discern no \nstain in, might be diffused through the whole soul; and that \ntruth, the law of righteousness and true holiness, might regu\xc2\xac \nlate and guide all the actions of life. Had the bread used on \nthese occasions, been of the common kind, it would have been \nperfectly unfit, or improper to have communicated these un\xc2\xac \ncommon significations; and, as it was seldom used, its rare oc\xc2\xac \ncurrence would make the emblematical representation more \ndeeply impressive, and the sign and the thing signified have \ntheir due correspondence and influence. \n\nThese circumstances considered, will it not appear that the \nuse of common bread in the sacrament of the Lord\xe2\x80\x99s Supper \nis highly improper ? He who can say, \xe2\x80\x9c This is a matter of \nno importance may say, with equal propriety, the bread it\xc2\xac \nself is of no importance ; and another may say, the wine is of \nno importance; and a third may say, \xe2\x80\x9c neither bread nor \nwine is any thing, but as they lead to spiritual references ; and \nthe spiritual references being once understood, the signs are \nuseless.\xe2\x80\x9d Thus we may, through affected spirituality, re\xc2\xac \nfine away the whole ordinance of God ; and, with the letter \nand form of religion abolish religion itself. Many have already \nacted in this way, not only to their loss, but to their ruin, by \nshowing how profoundly wise they are above what is written. \nLet those, therefore, who consider that man shall live by every \nword which proceedeth from the mouth of God, and who are \nconscientiously solicitous that each divine institution be not \nonly preserved, but observed in all its original integrity, at- \n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n121 \n\n\ntend to this circumstance. I grant, that it is probable that \ntheir use of unleavened bread in the sacrament of the Lord\xe2\x80\x99s \nSupper may excite the sneer of the profane, or the pretended \npity of those who think, in spirituality, they are above that \nwhich is infinitely above them ; yet while the conscientious fol\xc2\xac \nlowers of God dare even to be singular in that which is right, \nand are not ashamed of Christ and his words, they shall be ac\xc2\xac \nknowledged by him when he comes in the kingdom and glory \nof his Father. I leave these remarks with the conscientious \nreader : but in this opinion I am not singular, as the Lutheran \nchurch makes use of unleavened bread to the present day. \n\n3. And blessed it. \xe2\x80\x94Both St. Matthew and Mark use the \nword blessed , instead of gave thanks, \n\nwhich is the word used by St. Luke and St. Paul. The terms, \nin this case are nearly of the same import, as both blessing \nand giving thanks were used on these occasions. But what \nwas it that our Lord blessed ? Not the bread, though many \nthink the contrary, being deceived by the word it, which is \nimproperly supplied in our version. In all the four places re\xc2\xac \nferred to above, whether the word blessed, w or gave thanks is \nused, it refers not to the bread, but to God, the dispenser of \nevery good. Our Lord here conforms himself to that constant \nJewish custom, viz. of acknowledging God as the author of \nevery good and perfect gift, by giving thanks on taking the \nbread, and taking the cup at their ordinary meals. For every \nJew was forbidden to eat, drink, or use any of God\xe2\x80\x99s creatures \nwithout rendering him thanks, and he who acted contrary to \nthe command was considered as a person who was guilty of \nsacrilege. From this custom we have derived the decent and \nlaudable one of saying grace ( gratias, thanks) before and \nafter meat. The Jewish form of blessing, and probably that \nwhich our Lord used on this occasion, none of my readers tvill \nbe displeased to find here : on taking the bread, they say; \npNn jd Dn 1 ? xxidd oSiyn u\'nSx nnx -pia \n\nBaruc atta Eloheenoo, Melecb ha-olam, ha-motse Lechem min liaarets. \n\nBlessed be thou our God, king of the universe, who bringest forth bread out of the \nearth ! \n\nLikewise, on taking the cup, they say ; \n\n|wn no oSiyn utiVn yna \n\nBarnc, Eloheenoo, Melech ha-6 lam, Bore peree haggephen. \n\nBlessed be our God, the king <f the u niverse, the Creator of the fruit of the vine! \n\n11 * \n\n\n122 \n\n\nA DISCOURSE ON THE NATURE \n\n\nThe Mohammedans copy their example, constantly saying \nbefore and after meat, \n\nBismillahi arrahmani arraheemi. \n\nIn the name of God, the most merciful, the most compassionate. \n\nNo blessing therefore of the elements is here intended ; they \nwere already blessed, in being sent as a gift of mercy from the \nbountiful Lord; but God the sender is blessed, because of the \nliberal provision he has made for his worthless creatures. Bless\xc2\xac \ning and touching the bread, are merely popish ceremonies , \nunauthorised either by Scripture, or the practice of the pure \nchurch of God; necessary of course to them who pretend to \ntransmute , by a kind of spiritual incantation, the bread and \nwine, into the real body and blood of Jesus Christ; a measure, \nthe grossest in folly, and most stupid in nonsense, to which \nGod, in judgment, ever abandoned the fallen spirit of man. \nWhat was it, that under God, generated Protestantism ? The \nProtestation of a few of his followers in 1529, against the su\xc2\xac \npremacy of the Pope, the extravagant, disgraceful, and impious \ndoctrine of transubstantiation, purgatory, and the sale of indul\xc2\xac \ngences connected with it. But let the Protestant take care that, \nwhile he rejects a doctrine teeming with monstrous absurdities, \nand every contradictious sentiment, he also avoid those acts \nand ridiculous rites, such as blessing and touching the sacred \nelements, by which it was pretended, that this fancied transub\xc2\xac \nstantiation was brought about. \n\n4. And brake it. \xe2\x80\x94We often read in the Scriptures of break\xc2\xac \ning bread, but never of cutting it. The Jewish people had \nnothing analagous to our high raised loaf; their bread was \nmade broad and thin, and was consequently very brittle, and \nto divide it, there was no need of a knife. . \n\nThe breaking of the bread, I consider highly necessary to \nthe proper performance of this solemn and significant ceremo\xc2\xac \nny ; because this act. was designed by our Lord to shadow forth \nthe wounding, piercing, and breaking, of his body upon the \ncross; and all this was essentially necessary to the making a full \natonement for the sin of the world; so it is of vast importance \nthat this apparently little circumstance, the breaking of the \nbread, should be carefully attended to, that the godly commu- \n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n123 \n\n\nmeant may have every necessary assistance to enable him to \ndiscern the Lord\xe2\x80\x99s body, while engaged in this most important \nand divine of all God\xe2\x80\x99s ordinances. But who does not see that \none small cube of fermented , i. e. leavened bread , previously \ndivided from the mass with a knife, and separated by the fin\xc2\xac \ngers of the minister, can never fully answer the end of the \ninstitution, either as to the matter of the bread, or the mode of \ndividing it7 Man is naturally a dull and heedless creature, \nespecially in spiritual things, and has need of the utmost \nassistance of his senses , in union with those expressive rites \nand ceremonies which the Holy Scripture , not tradition , has \nsanctioned, in order to enable him to arrive at spiritual things \nthrough the medium of earthly similitudes. \n\n5. He gave it unto his disciples. \xe2\x80\x94Not only the breaking , \nbut also the distribution of the bread are necessary parts \nof this rite. In the Romish church the bread is not broken nor \ndelivered to the people that they may take and eat: but the \nconsecrated wafer is put upon their tongue by the priest, and \nhe is reputed the most worthy communicant who does not mas\xc2\xac \nticate, but swallow it whole. \n\n\xe2\x80\x9c That the breaking of this bread to be distributed ,\xe2\x80\x9d says \nDr. Whitby, \xe2\x80\x9c is a necessary part of this rite, is evident, 1st. \nby the Continual mention of it by St. Paul, and all the Evan\xc2\xac \ngelists, when they speak of the institution of this sacrament, \nwhich shows it to be a necessary part of it. 2. Christ says, \nTake , eat , this is my body , broken for you. 1 Cor. xi. 24. But \nwhen the elements are not broken , it can be no more said, \nThis is my body broken for you , than where the elements are \nnot given. 3. Our Lord said, Do this in remembrance of me: \ni. e. \xe2\x80\x98Eat this bread broken , in remembrance of my body, broken \non the cross ;\xe2\x80\x99 now where no body broken is distributed , there, \nnothing can be eaten in memorial of his broken body. Lastly, \nthe apostle, by saying, The bread which we break, is it not the \ncommunion of\'the body of Christ ? sufficiently informs us, that \nthe eating of his broken body, is necessary to that end, 1 Cor. \nx. 10. Hence it was, that this rite of distributing bread broken \ncontinued for a thousand years; and was, as Humbertus \ntestifies, observed in the Roman church, in the eleventh cen\xc2\xac \ntury.\xe2\x80\x9d Whitby in loco. At present the opposite is as boldly \npractised, as if the real scriptural rite had never been observed \nin the church of Christ. \n\n\n124 \n\n\nA DISCOURSE ON THE NATURE \n\n\n6. This is my body .\xe2\x80\x94Here it must be observed, that Christ \nhad nothing in his hands at this time, but part of that un\xc2\xac \nleavened bread which he and his disciples had been eating at \nsupper, and therefore he could mean no more than this, viz. \nthat the bread which he was now breaking represented his \nbody, which, in the course of a few hours was to be crucified \nfor them. Common sense, unsophisticated with superstition \nand erroneous creeds; and reason, unawed by the secular \nsword of sovereign authority, could not possibly take any other \nmeaning than this plain, consistent, and rational one, out of \nthese words. \xe2\x80\x9c But,\xe2\x80\x9d says a false and absurd creed,- \xe2\x80\x9c Jesus \nmeant, when he said hoc est corpus meum, This is my body, \nand hic est calix sanguinis mei, This is the chalice of my \nblood, that the bread and wine were substantially changed into \nhis body, including flesh, blood, bones, yea, the whole Christ, \nin his immaculate humanity, and adorable divinity !\xe2\x80\x9d And for \ndenying this, what rivers of righteous blood have been shed by \nstate persecutions, and by religious wars? Well may it be \nasked \xe2\x80\x9c Can any man of sense believe, that when Christ took \nup that bread and broke it, that it was his own body which he \nheld in his own hands, and which himself broke to pieces, and \nwhich he and his disciples ate ?\xe2\x80\x9d He who can believe such a \ncongeries of absurdities, cannot be said to be a volunteer in \nfaith :\xe2\x80\x94for it is evident, the man can neither have faith nor \nreason. \n\nLet it be observed, if any thing further be necessary on this \nsubject, that the Paschal Lamb is called the Pass-over , because \nit represented the destroying angel\xe2\x80\x99s passing over the children \nof Israel, while he slew the first-born of the Egyptians: and \nour Lord and his disciples call this lamb the Pass-over , several \ntimes in this chapter ; by which it is demonstrably evident, \nthat they could mean no more than that the lamb sacrificed on \nthis occasion, was a memorial of, and represented the means \nused for the preservation of the Israelites from the blast of the \ndestroying angel. \n\nBesides, our Lord did not say, hoc est corpus meum , (this \nis my body) as he did not speak in the Latin tongue; though \nas much stress has been laid upon this quotation from the Vul\xc2\xac \ngate version by the papists, as if the original of the three Evan\xc2\xac \ngelists had been written in the Latin language. Had he spoken \nin Latin, following the idiom of the Vulgate , lie would have \n\n\nAND DESIGN OF THE HOLY EUCHARIST. \n\n\n125 \n\n\nsaid, panis hie corpus meum significant, or, symbolum cst cor\xc2\xac \nporis mei ;\xe2\x80\x94 hoc poculum sanguinem meum representat, or, \nsymbolum est sanguinis mei: this bread signifies my body ; \nthis cup represents my blood. But let it be observed, that in \nthe Scriptures, as they stand in the Hebrew, Chaldee, and \nChaldeo-Syriac languages, there is no term which expresses to \nmean, signify, denote, though both the Greek and Latin abound \nwith them : hence the Hebrews use a figure, and say, it is, \nfor, it signifies. So Gen. xli. 26, 27. \xe2\x80\x9c The seven kine are \n(i. e. represent) seven years.\xe2\x80\x9d \xe2\x80\x9c This is (represents) the bread \nof affliction which our fathers ate in the land of Egypt.\xe2\x80\x9d Dan. \nvii. 24. \xe2\x80\x9c The ten horns are (i. e. signify) ten kings.\xe2\x80\x9d \xe2\x80\x9c They \ndrank of the spiritual Rock which followed them, and that \nRock was (represented) Christ.\xe2\x80\x9d 1 Cor. x. 4. And following \nthis Hebrew idiom, though the work is written in Greek, we \nfind, in Rev. i. 20, the seven stars are (represent) the angels \nof the seven churches ; and the seven candlesticks are (repre\xc2\xac \nsent) the seven churches. The same form of speech is used in \na variety of places in the New Testament, where this sense \nmust necessarily be given to the word.\xe2\x80\x94Matt. xiii. 38, 39. The \nfield is (represents) the world ; the good seed are (represent \nor signify) the children of the kingdom : the tares are (signify) \nthe children of the wicked one: the enemy is (signifies) the \ndevil: the harvest is (represents) the end of the world: the \nreapers are (i.e. signify) the angels.\xe2\x80\x94Lukeviii.9. What might \nthis parable be ? E1H i TrctpafioXv) uvn), what does this \nparable signify ? \xe2\x80\x94 John vii. 36. EETIN ovros o A ayes, what \nis the signification of this saying. \xe2\x80\x94John x. 6. They under\xc2\xac \nstood not what things they were, nvec HN, what was the sig\xc2\xac \nnification of the things he had spoken to them. \xe2\x80\x94 Acts x. 17. \nrt ecv EIH to op&fiLcc, what this vision might be ; properly ren\xc2\xac \ndered by our translators, what this vision should mean. \xe2\x80\x94Gal. \niv. 24. For these are the two covenants: uvrcti y*p EI2IN \nSvo dixOipccu, these signify the two covenants.\xe2\x80\x94Luke xv. 26. \nHe asked, r< EIH txvtcc, what these things meant : see \nalso ch. xviii. 36. After such unequivocal testimony from \nthe sacred writings, can any person doubt that, This bread \nis my body, has any other meaning than, This represents \nmy body.* \n\n* The Latins use the verb sum, in all its forms, with a similar latitude of meaning; \nso esse oneriferendo, he is able to bear the burthen: ben6 esse, to live sumptu\' \n\nVOL. III.\xe2\x80\x94 R \n\n\n126 \n\n\nA DISCOURSE ON THE NATURE \n\n\n\nThat our Lord neither spoke in Greek nor in Latin on this \noccasion needs no proof. It was, most probably, in what was \nformerly called the Clialdaic , now the Chaldaio-Syriac, that \nour Lord conversed with his disciples. Through the provi\xc2\xac \ndence of God, we have complete versions of the Gospels in \nthis language; and, in them, it is likely we have the precise \nwords spoken by our Lord on this occasion. In Matt. xxvi. \n\n26 and 27, the words in the Syriac version are\xe2\x80\x94 QJ Gl) \n\nthis is my body , V> > QJOl i} t { s j s m y bl 00 d ; of which forms \n\nof speech , the Greek tovto ctti to rape* ptov jovto ecrTi to \n\nctif^oc /mv, is a verbal translation ; nor M ould any man, even in \nthe present day, speaking in the same language, use among \nthe people to whom it was vernacular, other terms than the \nabove to express,\xe2\x80\x94This represents my body, and, this repre\xc2\xac \nsents my blood. \n\nBut this form of speech is common, even in our own lan\xc2\xac \nguage, though we have terms enow to fill up the ellipsis. \nSuppose a man entering into a Museum, enriched with the re\xc2\xac \nmains of ancient Greek Sculpture; his eyes are attracted by \na number of curious busts; and on inquiring what they are, \nhe learns, this is Socrates, that is Plato, a third is Homer ; \nothers are Hesiod, Horace, Virgil, Demosthenes, Cicero, He\xc2\xac \nrodotus, Livy, Caesar, Nero, Vespasian, &c. Is he deceived by \nthis information ? Not at all: he knoM r s M r ell that the busts he \n\n\nously: male esse, to live miserably: recte esse, to enjoy good health: est mifri \nfistula, I tossess a flute: est hodie in rebus, he now enjoys a plentiful fortune : \nest mihi namque domi pater, I have a father at home : esse solvendo, to be able to \npay: fuimus Troes; fuit Ilium, The Trojans are extinct; Troy is NO more. \n\nIn Greek also, and Hebrew , it often signifies to live, to die, to be killed: ovk EIMI, \n\n1 am dead, or a dead man. \xe2\x80\x94Matt. ii. 18. Rachael weeping for her children, bn ovk \nEISI, because they were murdered. \xe2\x80\x94Gen. xliii. 36. Joseph is not, ni\'N P|D1\' \nY oseph einennu , hocrrj<p ovk ESTlN, Sept. i. e. Joseph is devoured by a wild \nbeast. \xe2\x80\x94Rom. iv. 17. Calling the things that are not, as if they were alive. So \nP lutarch, in Laconicis.\xe2\x80\x94\xe2\x80\x9c This shield thy father always preserved ; preserve thou \nit, or may thou not be\xe2\x80\x9d \xe2\x80\x94rj yy ESO, may thou perish. OYK ONTEE NOMOl, \nabrogated laws: EIMI ev tyoi, I possess a sound understanding : ,\xc2\xa3is irarepa vytv \nEEOMAI, I will perform the part of a father to you : EIMI ttjs iro\'Xtws ryobt , I AM \nan inhabitant of tliat city. \n\nTertullian seems to have had a correct notion of these words of our Ijord, when he \nsaid, \xe2\x80\x9c Acceptum panem et distributum disciptilis, corpus ilium suum fecit, hoc esl \ncorpus meum dicendo, id est, Figura corporis mei. Advers. Marcion. lib. v. c. 40. \nHaving taken the bread and distributed it to his disciples, he made it his body by say\xc2\xac \ning, This is my body ; i. e. a figure- of my body.\xe2\x80\x9d\xe2\x80\x941 Tim. i. 7. Desiring to be \nteachers of the law \xe2\x80\x94Qthovrt s EINAI voyobibacKu \\ oi , desiring to be reputed teach\xc2\xac \ners of the law, i . e. able divines.\xe2\x80\x94Ta ONTA, the things that are, i. e. noble and \nhonourable men: ra yy ONTA, the things that are not, viz. the vulgar, or \nthose of ignoble birth. \n\n\ni \n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n127 \n\n\nsees are not the identical persons of those ancient philosophers, \npoets, orators, historians, and emperors, but only representa\xc2\xac \ntions of their persons in sculpture ; between which and the \noriginals there is as essential a difference as between a human \nbody, instinct with all the principles of rational vitality, and a \nblock of marble.\xe2\x80\x94When, therefore, Christ took up a piece of \nbread, brake it, and said, This is my body , who but the most \nstupid of mortals could imagine that he was, at the same time, \nhandling and breaking his own body! Would not any person, \nof plain common sense, see as great a difference between the \nman Christ Jesus and the piece of bread , as between the block \nof marble and the philosopher itrcpresented, in the case referred \nto above ? The truth is, there is scarcely a more common form \nof speech, in any language, than this is, for this represents or \nsignifies. And as our Lord refers, in the whole of this trans\xc2\xac \naction, to the ordinance of the Pass-over, we may consider \nhim as saying, \xe2\x80\x9c This bread is now my body, in that sense in \nwhich the Paschal Lamb has been my body hitherto : and this \ncup is my blood of the New Testament, in the same sense as \nthe blood of bulls and goats has been my blood under the old ; \nExod. xxiv. Heb. ix.: i. e. The Paschal Lamb, and the sprink\xc2\xac \nling of blood, represented my sacrifice to the present time: \nthis bread and this wine shall represent my body and blood \nthrough all future ages: therefore, \xe2\x80\x9c Do this in remembrance \nof me." \n\nPerhaps, to many of my readers, it may appear utterly im\xc2\xac \nprobable, that in the present enlightened age, as it is called, \nany people can be found who seriously and consistently credit \nthe doctrine of transubstantiation. Lest I should fall under the \ncharge of misrepresentation, I shall here transcribe the eighth \nlesson of the \xe2\x80\x9c Catechism for the Use of all the Churches in \nthe, French empire published in 1806, by the authority of the \nEmperor Napoleon Buonaparte, with the bull of the Pope, \nand the mandamus of the Archbishop of Paris : which on this \nsubject is exactly a counterpart to all that have been published \nfrom time immemorial, in the popish Churches. , \n\n\xe2\x80\x9c Q. What is the sacrament of the Eucharist ? \n\nA. The Eucharist is a sacrament which contains really \nand substantially, the body , blood, soul , and divinity of our \nLord Jesus Christ, under the forms or appearance of bread and \nwine. \n\n\n128 \n\n\nA DISCOURSE ON THE NATURE \n\n\nQ. What is at first put on the altar, and in the chalice? Is \nit not bread and wine ? \n\nA. Yes : and it continues to be bread and wine till the \n\nDRIEST PRONOUNCES THE WORDS OF CONSECRATION. \n\nQ. What influence have these words ? \n\nA. The bread is changed into the body, and the wine is \nchanged into the blood of our Lord. \n\nQ. Does nothing of the bread and wine remain ? \n\nA. Nothing of them remains, except the forms. \n\nQ. What do you call the forms of the bread and wine ? \n\nA. That which appears to our senses, as colour, figure, and \ntaste. \n\nQ. Is there nothing under the form of bread except the body \nof our Lord ? \n\nA. Besides his body, there is his blood, his soul, and his di\xc2\xac \nvinity ; because all these are inseparable. \n\nQ. And under the form of wine ? \n\nA. Jesus Christ is there as entire as under the form of the \nbread. \n\nQ. When the forms of the bread and wine are divided, is \nJesus Christ divided ? \n\nA. No : Jesus Christ remains entire under each part of the \nform divided. \n\nQ. Say, in a word, what Jesus Christ gives us under each \nform ? \n\nA. All that He is, that is, perfect God, and perfect man. \n\nQ. Does Jesus Christ leave heaven to come into the Eucha\xc2\xac \nrist \'! \n\nA. No : He always continues at the right hand of God, His \nFather, till He shall come at the end of the world, with great \nglory, to judge the living and the dead. \n\nQ. Then how can he be present at the altar ? \n\nA. By the almighty power of God. \n\nQ. Then it is not man that works this miracle ? \n\nA. No: it is Jesus Christ, whose word is employed in the \nsacrament. \n\nQ. Then it is Jesus Christ who consecrates ? \n\nA. It is Jesus Christ who consecrates: the priest is only \nHis minister. \n\nQ. Must we worship the body and blood of Jesus Christ in \nthe Eucharist. \n\n\nAND DESIGN OF THE EUCHARIST. 129 \n\nA. Yes, undoubtedly; for this body, and this blood, are in\xc2\xac \nseparably united to His divinity.\xe2\x80\x9d \n\nTo show that this is consistent with the canon of the Mass , \n\nI shall translate the consecration prayer from the Roman \nMissal. When the priest receives the bread and wine, he \nthus prays, making the sign of the cross where this mark - )* \nappears : \n\n\xe2\x80\x9c We beseech thee, O God, to render this oblation in all \nthings bless\'j\'ed, appro vj\'ed; effectj\xe2\x80\x99ual, reasonable, and accept\xc2\xac \nable, that it may be made to us the bo\'fdy and bl\'j\'ood of thy \nmost beloved Son, our Lord Jesus Christ! who the day before \nhe suffered, took bread into his sacred and venerable hands, \nand having lifted up his eyes to thee, O God, the Father \nAlmighty, and, giving thanks to thee, bless\'fed, brake, and gave \nit to his disciples, saying, Take, and eat ye all of this, for this \nis my body. (HOC EST ENIM CORPUS MEUM.) \n\n[Then the priest adores, and elevates the consecrated host.] \n\n\xe2\x80\x9c In like manner after he had supped, taking also this ex\xc2\xac \ncellent chalice into his sacred and venerable hands, giving thee \nalso thanks, he blessj*ed, and gave it to his disciples, saying, \nTake, and drink ye all of this, for this is the chalice of my \nblood, (HIC EST ENIM CALIX SANGUINIS MEI,) of the \nnew and eternal testament, the mystery of faith which shall \nbe shed for you, and for many, for the remission of sins, as \noft as ye shall do these things, ye shall do them in remembrance \nof me.\xe2\x80\x9d \n\n[Here the chalice is elevated and adored, and the Lord is \nbesought to command his angel to carry these offerings into \nthe presence of his Divine Majesty.] About 1218, Pope Ho~ \nnorius III. ordered kneeling at the elevation of the Host.\xe2\x80\x94 \nOrder of the Mass, Yol. I. p. 24, &c. \n\nIn \xe2\x80\x9c The divine office for the use of the laity,\xe2\x80\x9d the person \nwho is to communicate is ordered to \xe2\x80\x9c go up to the rails, kneel \ndown, and say the confiteor , (confession) with true sorrow and \ncompunction for his sins.\xe2\x80\x9d After the priest has prayed that \nGod may have mercy upon him, and pardon all his sins, \xe2\x80\x9c he \ntakes the sacred host (i. e. the consecrated wafer) into his hand, \nand again turns about, and says, Behold the Lamb of God! Be \nhold Him who taketh away the sin of the world! Then he and \nthe communicant repeat thrice, \xe2\x80\x98 Lord, I am not worthy thou \nshouldst enter under my roof; speak, therefore, but the word, \n\n12 \n\n\n130 \n\n\nA DISCOURSE ON THE NATURE \n\n\nand my soul shall be healed,\xe2\x80\x99 the communicant striking his \nbreast in token of his unworthiness.\xe2\x80\x9d \xe2\x80\x9c Then,\xe2\x80\x9d says the Di\xc2\xac \nrectory, \xe2\x80\x9c having the towel raised above your breast, your \neyes modestly closed, your head likewise raised up, and your \nmouth conveniently opened, receive the holy sacrament on \nyour tongue, resting on your under lip ; then close your mouth, \nand say in your heart, Amen : I believe it to be the body of \nChrist , and I pray it may preserve my soul to eternal life \xe2\x80\x9d\xe2\x80\x94 \nOrdinary of the Mass, p. xxxiii. \n\nBelieving that these extracts are sufficient to expose the \nshocking absurdity and idolatry of this most monstrous system, 1 \nforbear either adding more, or making any comments on those \nalready produced. \n\n7. St. Luke and St. Paul add a circumstance here which is \nnot noticed either by St. Matthew or St. Mark. After, this \nis my body , the former adds, which is given for you; the latter, \nwhich is broken for you: the sense of which is, \xe2\x80\x9c As God has \nin His bountiful providence given you bread for the sustenance \nof your lives; so, in his infinite grace, He has given you my \nbody to save your souls unto life eternal. But as this bread \nmust be broken and masticated, in order to its becoming proper \nnourishment; so my body must be broken , i. e. crucified for you, \nbefore it can be the bread of life to your souls. As, therefore, \nyour life depends on the bread which God\xe2\x80\x99s bounty has pro\xc2\xac \nvided for your bodies, so your eternal life depends on the \nsacrifice of my body on the cross for your souls.\xe2\x80\x9d Besides, \nthere is here an allusion to the offering of sacrifices\xe2\x80\x94an inno\xc2\xac \ncent creature was brought to the altar of God, and its blood \n{the life of the beast) was poured out for, or in behalf of the \nperson who brought it. Thus, Christ says, alluding to the \nsacrifice of the paschal lamb, This is my body, to oirep v/^cov \nchdop\'vov, which is given in your stead , or in your behalf; a \nfree gift from God\xe2\x80\x99s endless mercy for the salvation of your \nsouls : This is my body, to u7rep u/auv K^co^tivov (1 Cor. xi. 24.) \nwhich is broken, sacrificed in your stead, as without the breaking \n(piercing) of the body, and spilling of the blood, there was no \nremission. \n\nIn this solemn transaction we must weigh every word, as \nthere is none without its appropriate and deeply emphatic \nmeaning. So it is written, Ephes. v. 2. \xe2\x80\x9c Christ hath loved us, \nand given himself uvrep y^cov on our account, or in our stead , \n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n131 \n\n\nan offering and a sacrifice, (fcn*) to God for a sweet-smelling \nsavour,\xe2\x80\x9d that, as in the sacrifice offered by Noah, Gen. viii. 21. \n(to which the apostle evidently alludes,) from which it is said, \nthe Lord smelled a sweet savour , nnun nn riach hanichoach, \na savour of rest, so that he became appeased toward the earth, \nand determined that there should no more be a flood to destroy \nit; in like manner, in the offering and sacrifice of Christ for \nus, God is appeased toward the human race; and has, in con\xc2\xac \nsequence, decreed, that whosoever believeth in him should not \n; perish, but have everlasting life. \n\n8 . (v. 27 .) And he took the cup, (jutu to htmuTtu, after having \nsupped , Luke xxii. 20 . and 1 Cor. xi. 25 .\xe2\x80\x94Whether the supper \nwas on the paschal lamb, or whether it was a common or ordi\xc2\xac \nnary meal, I shall not w T ait here to inquire, having considered \nthe subject at large in the Introduction. In the parallel place \nin Luke xxii. we find our Lord taking the cup, ver. 17 . and \nagain ver. 19.; by the former of which was probably meant the \ncup of blessing, ns-an ma kos haberacah, which the master \nof a family took, and after blessing God, gave to each of his \nguests by way of welcome : but this second taking of the cup, \nis to be understood as belonging peculiarly to the very impor\xc2\xac \ntant rite, which he was now instituting, and on which he lays \na very remarkable stress. With respect to the bread, he had \nbefore simply said, Take, eat; this is my body : but concerning \nthe cup, he says, Drink ye all of this ; for as this pointed out \nthe very essence of the institution, viz. the blood of atonement, \nit was necessary that each should have a particular application \nof it; therefore he says, Drink ye all of this. By this we are \ntaught that the cup is essential to the saerament of the Lord\xe2\x80\x99s \nsupper; -so that they who deny the cup to the people, sin \nagainst God\xe2\x80\x99s institution; and they who receive not the cup, \nare not partakers of the body and blood of Christ. If either \ncould, without mortal prejudice, be omitted, it might be the \nbread ; but the cup, as pointing out the blood, poured out, i. e. \nthe life, by which alone the great sacrificial act is performed, \nand remission of sins procured, is absolutely indispensable. \nOn this ground it is demonstrable, that there is not a popish \npriest under heaven who denies the cup to the people, (and \nthey all do this) that can be said to celebrate the Lord\xe2\x80\x99s supper \nat all; nor is there one of their votaries that ever received the \nholy sacrament! All pretension to this is an absolute farce, so \n\n\n132 \n\n\nA DISCOURSE ON THE NATURE \n\n\nlong as the cup, the emblem of the atoning blood, is denied. \nHow strange is it, that the very men, who plead so much for \nthe bare literal meaning of this is my body, in the preceding \nverse, should deny all meaning to drink ye all of this cup , in \nthis verse ! And though Christ has in the most positive man\xc2\xac \nner enjoined it, they will not permit one of the laity to taste \nit ! O what a thing is man ! a constant contradiction to reason \nand to himself. The conclusion, therefore, is unavoidable. \nThe sacrament of the Lord\xe2\x80\x99s Supper is not celebrated in the \nchurch of Rome. Should not this be made known to the mise\xc2\xac \nrable deluded catholics over the face of the earth ? \n\n9. I have just said, that our blessed Lord lays remarkable \nstress on the administration of the cup, and on that which \nhimself assures us, is represented by it. As it is peculiarly \nemphatic, I beg leave to set down the original text, which the \ncritical reader will do well minutely to examine: T ovro yup \nerrt TO otiy.cc y.ov TO t\xc2\xbbj$ kccivik dicc6yx.t)s, TO crept noWm etcyjv- \nvoyevov ets a.<psnv oty.pa.nm. The following literal translation \nand paraphrase, do not exceed its meaning :\xe2\x80\x94 \n\nFor, THIS is THAT blood of mine, [which was pointed \nout by all the sacrifices under the Jewish law, and particularly \nby the shedding and sprinkling of the blood of the paschal \nlamb.] THAT blood [of the sacrifice slain for the ratification] \nof the new covenant. THAT blood [ready to be] poured out \nfor the multitudes, [the whole Gentile world as well as the \nJews,] for the taking away of sins; sin, whether original or \nactual, in all its power and guilt; in all its internal energy \nand pollution. \n\nIt will be of considerable consequence to ascertain what this \ncup contained. Wine is not specifically mentioned ; but what \nis tantamount to it is, viz. what our Lord terms yevyy.cc rt)$ \nuyn-eXov, the offspring or produce of the vine. Though this \nwas the true and proper wine, yet it was widely different from \nthat medicated and sophisticated beverage which goes now \nunder that name. The p> yayin of the Hebrews, the otvos oinos, \nof the Greeks, and vinum of the ancient Romans, meant \nsimply the expixssed juice of the grape, sometimes drunk just \nafter it was expressed, while its natural sweetness remained; \nand then termed mustum: at other times after fermentation , \nwhich process rendered it fit for keeping , without getting acid \nor unhealthy, then called oivo$, and vinum. By the ancient \n\n\nand Design of the eucharist. \n\n\n133 \n\nHebrews I believe it was chiefly drunk in its first or simple \nstate; hence it was termed among them j\xc2\xa3un peree hagge- \nphen, the fruit of the vine; and by our Lord in the Syriac, \n\nhis vernacular language, the young or son of \n\nthe vine , very properly translated by the Evangelist ytvtjfuc \ntvs Aov, the offspring, or produce of the vine. In ancient \ntimes, when only a small portion was wanted for immediate \nuse, the juice was pressed by the hand out of a bunch of grapes, \nand immediately drunk. After this manner Pharaoh\xe2\x80\x99s butleF \nwas accustomed to squeeze out new wine into the royal cup, as \nis evident from Gen. xl. 11. \n\nWere there not a particular cause, probably my descending \nto such minuteness of description, might require an apology. \nI have only to say, that I have learned with extreme regret, \nthat in many churches and chapels a vile compound, wickedly \ndenominated wine, not the offspring of the vine, but of the \nalder, gooseberry, or currant-tree, and not unfrequentiy the \nissue of the sweepings of the fruit-bags, jars, and baskets, of a \ngrocer\'s shop, is substituted for wine, in the sacrament of the \nLord\xe2\x80\x99s Supper. That this is a most wicked and awful perver\xc2\xac \nsion of our Lord\xe2\x80\x99s ordinance, needs, I am persuaded, no proof. \nThe matters made use of by Jesus Christ, on this solemn \noccasion, were unleavened bread, and the produce of the vine y \ni. e. pure wine. To depart in the least from his institution, \nwhile it is in our power to follow it literally, would be ex\xc2\xac \ntremely culpable. If the principle of substitution be tolerated \nin the least, innovations without end may obtrude themselves \ninto this sacred rite, and into the mode of its administration; \nthen the issue must be, what, alas ! it has already been in num\xc2\xac \nberless cases, a perversion of the sacred ordinance, so that the \ndivine blessing no longer accompanies it; hence it is despised \nby some, neglected by most, and by a certain class utterly \nrejected, and the Lord\xe2\x80\x99s body and blood little discerned , even \nby its sincere votaries. How truly execrable must that covet\xc2\xac \nousness be, which, in order to save a little money, substitutes \na cheap and unwholesome liquor instead of that wine, of which \nGod is particularly styled the Creator; and which, by his own \nappointment, is the only emblem of the blood of our Lord \nJesus Christ; even of that blood which was shed for us to \nmake atonement for our sins, and preserve our bodies and \nVol. hi.\xe2\x80\x94 s 12* \n\n\n134 \n\n\nA DISCOURSE ON THE NATURE \n\n\nsouls ,unto eternal life! These things considered, Will not \nevery reader conclude, with me, that at least genuine bread , \nand unadulterated wine , should constitute the matter of the \nelements in the Lord\xe2\x80\x99s Supper. \n\n10. And when he had given thanks .\xe2\x80\x94See the form used on \nthis occasion, in p. 121, and see the Mishna, Tract rvo-o \nBeracoth. \n\n11. For this is my blood of the New Testament .\xe2\x80\x94This is the \nreading in St. Matthew and St. Mark; but St. Luke and St. \nPaul say, This cup is the New Testament in my blood. This \npassage has been strangely mistaken: by New Testament , many \nunderstand nothing more than the book commonly known by \nthis name, containing the four Gospels , Acts of the Apostles, \nApostolical Epistles , and book of the Revelation; and they \nthink that the cup of the New Testament means no more than \nmerely that cup which the book called the New Testament \nenjoins in the sacrament of the Lord\xe2\x80\x99s supper. As this is the \ncase, it is highly necessary that this term should be explained. \nThe original \'H AiaBim, which we translate the New Tes\xc2\xac \ntament , and which is the general title of all the contents \nof the book already described, simply means The New cove\xc2\xac \nnant. Covenant, from con together, and venio I come, signifies \nan agreement, contract, or compact between two parties, by \nwhich both are mutually bound to do certain things on certain \nconditions and penalties. It answers to the Hebrew nna berith , \nwhich often signifies not only the covenant , or agreement , but \nalso the sacrifice which was slain on the occasion, by the blood \nof which the covenant was ratified; and the contracting par\xc2\xac \nties professed to subject themselves to such a death as that of \nthe victim, in case of violating their engagements. An oath \nof this kind, on slaying the covenant sacrifice, w r as usual in \nancient times: so in Homer, when a covenant was made be\xc2\xac \ntween the Greeks and the Trojans, and the throats of lambs were \ncut, and their blood poured out, the following form of abjura\xc2\xac \ntion was used by the contracting parties: \n\nZ tv KvStr *, ftey/rf, xoci ccOxvcctoi Geot xXXot, \n\n07r7TOTtpot Trporepoc uvrep opKix 7rt}^vetxv, \n\nSide <r<p > eyx.e<pxXo$ ^Xfjcxdti peot, d>s ode otvo$, \n\nAvtuv, xxt rtyctar xXoy^oi d\' xXXoio-t poyttev. \n\nAll glorious Jove, and ye, the Powers of Heaven ! \n\nWhoso shall violate this contract first. \n\n\nAND DESIGN OF THE EUCHARIST. 135 \n\nSo bs their blood, their children\xe2\x80\x99s, and their own \n\nPour\'d out, as this libation, on the ground; \n\nAnd let their wives to other men be joined! \n\nIliad, lib. iii.ver. 29S\xe2\x80\x94301. \n\nOur blessed Saviour is evidently called the Aict6ijK>), nna \nberith, or covenant sacrifice, Isai. xlii. 6. xlix. 8. Zech. ix. 11. \nAnd to those scriptures he appears to allude, as in them the \nLord promises to give him for a covenant {sacrifice) to the \nGentiles , and to send forth , by the blood of this covenant {vic\xc2\xac \ntim) the prisoners out of the pit. The passages in the sacred \nwritings, which allude to this grand sacrificial and atoning act, \nare almost innumerable. \n\nIn this place our Lord terms his blood, the blood of the new \nCovenant; by which he means that grand plan of agreement , \nor reconciliation , which God was now establishing between \nhimself and mankind, by the passion and death of his Son; \nthrough whom alone, men could draw nigh to God: and this \nnew covenant is mentioned in contradistinction from the old \ncovenant , t notXouct Atot6nx.u, (2 Cor. iii. 14.) by which appella\xc2\xac \ntive all the books of the Old Testament were distinguished, \nbecause they pointed out the way of reconciliation to God by \nthe blood of the various victims slain under the law : but now, \nas the Lamb of God which taketh away the sin of the world , \nwas about to be offered up, a new and living way was thereby \nconstituted, so that no one henceforth could come unto the \nFather but by him. Hence, all the books of the New Testa\xc2\xac \nment, which bear unanimous testimony to the doctrine of sal\xc2\xac \nvation by faith through the blood of Jesus, are termed \'H \nAtct6tjx.il, The new covenant. \n\nDr. Lightfoot\xe2\x80\x99s Observations on this are worthy of serious \nnotice. \xe2\x80\x9c This is m.y blood of the New Testament. Not only \nthe seal of the covenant, but the sanction of the new covenant. \nThe end of the Mosaic economy, and the confirming of a new \none. The confirmation of the old covenant was by the blood \nof bulls and goats , Exod. xxiv. Heb. ix. because blood was \nstill to be shed: the confirmation of the new was by a cup of \nwine; because under the new covenant there is no farther \nshedding of blood. As it is here said of the cup, This cup is \nthe New Testament in my blood; so it might be said of the cup \nof blood , Exod. xxiv. That cup was the Old Testament in the \nblood of Christ: there, all the articles of that covenant being \nread over, Moses sprinkled all the people with blood, and said, \n\n\n136 \n\n\nA DISCOURSE ON THE NATURE \n\n\nThis is the blood of the covenant which God hath made with \nyou; and thus, that old covenant, or testimony, was confirmed. \nIn like manner, Christ, having published all the articles of the \nnew covenant, he takes the cup of wine, and gives them to \ndrink, and saith, This is the New Testament in my blood , and \nthus the new covenant was established.\xe2\x80\x9d\xe2\x80\x94 Works, vol. ii. p.260. \n\n12. Which is shed (x.e%vvo/A,\xc2\xa3vov, poured out) for you and for \n\nmany - Eand er-%va>, to pour out, are often used in a \n\nsacrificial sense in the Septuagint, and signify *to pour out or \nsprinkle the blood of the sacrifices before the altar of the Lord, \nby way of atonement. See 2 Kings xvi. 15. Lev. viii. 15. \nix. 9. Exod. xxix. 12. Lev. iv. 7. 14\xe2\x80\x9417. 30\xe2\x80\x9434.; and \nin various other places. Our Lord, by this very remarkable \nmode of expression, teaches us, that, as his body was to be \nbroken, or crucified, ovep, in our stead: so here, the blood \nwas to be poured out to make an atonement, as the words re\xc2\xac \nmission of sins sufficiently prove; for without shedding of \nblood there was no remission , Heb. ix. 22.; nor any remission \nby shedding of blood, but in a sacrificial way. See the pas\xc2\xac \nsages above, and page 134. \n\nThe whole of this passage will receive additional light when \ncollated with Isai. liii. 11, 12., \xe2\x80\x9cBy his knowledge shall my \nrighteous servant justify many, for he shall bear their iniquities \n\xe2\x80\x94because he hath poured out his soul unto death, and he \n# bare the sin of many. The pouring out of the soul unto death, \nin the Prophet, answers to, This is the blood of the New Co\xc2\xac \nvenant which is poured out for you, in the Evangelist: and the \n\xe2\x96\xa1on rabbim, multitudes, in Isaiah, corresponds to the many, \nTToXXav, of Matthew and Mark. The passage will soon appear \nplain, when w\'e consider that two distinct classes of persons \nare mentioned by the prophet. 1. The Jew^s ; ver. 4. \xe2\x80\x9cSurely \nhe hath borne our griefs, and carried our sorrows.\xe2\x80\x9d\xe2\x80\x94ver. 5. \n\xe2\x80\x9c But he was wounded for our transgressions, he was bruised \nfor our iniquities, the chastisement of our peace w as upon \nhim.\xe2\x80\x9d\xe2\x80\x94ver. 6. \xe2\x80\x9c All we, like sheep, have gone astray, and the \nLord hath laid on him the iniquity of us all.\xe2\x80\x9d \xe2\x80\x94 2. The Gen\xc2\xac \ntiles ; ver. 11. By his knowledge, mjro bedato, i. e. by his \nbeing made known, published as Christ crucified among the \nGentiles, he shall justify non rabbim, the multitudes, (the gen\xc2\xac \ntiles) for he shall (also) bear their offences, as well as ours, \nthe Jews, ver. 4, &c. It is w r ell known that the Jewish dis- \n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n1*37 \n\n\npensation, termed by the apostle, as above, i \nthe old covenant, was partial arid exclusive. None were par\xc2\xac \nticularly interested in it save the descendants of the twelve sons \nof Jacob ; whereas the Christian dispensation, *> *\xc2\xab/>?} J\xc2\xab*&$*>) \nthe new covenant, referred to by our Lord in this place, was \nuniversal; for, as Jesus Christ, by the grace of God , tasted death \nfor every man, Heb. xi. 9. and is that Lamb of God that \ntaketh away the sin of the world, John i. 29.; who would have \nall men to be saved, and come to the knowledge of the truth, \n1 Tim. ii. 4. even that knowledge of Christ crucified, by which \nthey are to be justified, Isai. liii. 11. ; therefore He has com\xc2\xac \nmanded His disciples to go into all the world, and preach the \ngospel to every creature, Mark xvi. 15. The reprobate race, \nthose who were no people, and not beloved, were to be called \nin ; for thfi Gospel was to be preached to all the world , though \nit was to begin at Jerusalem. \xe2\x80\x94Luke xxiv. 47. For this pur\xc2\xac \npose was the blood of the new covenant sacrifice poured out \nfor the multitudes, that there might be but one fold, as there \nis but one Shepherd; and that God might be all and in all. \n\n13. All this was to be done, t ct<pt<rn> apupTiav, for (or, in \nreference to) the taking away of sins, ver. 28.\xe2\x80\x94For although \nthe blood is shed, and the atonement made, no man\xe2\x80\x99s sins are \ntaken away, until, as a true penitent, he returns to God ; and, \nfeeling his utter incapacity to save himself, believes in Christ \nJesus, who is the Justifier of the ungodly. \n\nThe phrase cement tojv dptuprim, remission of sins , (fre\xc2\xac \nquently used by the Septuagint) being thus explained by our \nLord, is often used by the Evangelists and the Apostles; and does \nnot mean merely the pardon of sins, as it is generally under\xc2\xac \nstood, but- the removal or taking away of sins; not only the \nguilt, but also the very nature of sin, and the pollution of the \nsoul through it; and comprehends all that is generally under\xc2\xac \nstood by the terms justification and sanctification. For the \nuse and meaning of the phrase *<pe<n<; u^upriuy, see Mark i. \n4. Luke i. 77. iii. 3. xxiv. 47. Acts ii. 38. v. 31. x. 43. xiii. \n38. xxvi. 18. Coloss. i. 14. Heb. x. 18. \n\n14. Both St. Luke and St. Paul add, that, after giving the \nbread, our Lord said, Do this in remembrance of me. And, \nafter giving the cup, St. Paul alone adds, This do ye as oft \nas ye drink it, in remembrance of me. The account as given \nby St. Paul should be carefully followed, being fuller, and re- \n\n\n138 \n\n\nA DISCOURSE ON THE NATURE \n\n\nceived, according to his own declaration, by especial revela- \ntion from God. See 1 Cor. xi. 23. For I have received of \nthe Lord that which also I delivered unto you , fyc. \n\nAs the Pass-over was to be celebrated annually , to keep \nthe original transaction in memory, and to show forth the true \npaschal lamb, the Lamb of God that taketh away the sin of \nthe world ; so after the once offering of Christ our Pass-over \non the cross, he himself ordained that bread and wine should \nbe used to keep \xe2\x80\x9c that his precious death in remembrance until \nHis coming again.\xe2\x80\x9d Now as the paschal lamb annually sacri\xc2\xac \nficed, brought to the people\xe2\x80\x99s remembrance the wonderful \ndeliverance of their fathers from the Egyptian bondage and \ntyranny; so, the bread and wine, consecrated and received ac\xc2\xac \ncording to our Saviour Jesus Christ\xe2\x80\x99s holy institution, was \ndesigned, by himself, to keep up a continual remembrance, and \nlively representation of the great atonement made by his death \nupon the cross. The doing this is not intended merely to \nkeep a recollection of Christ, as a kind and benevolent friend, \nwhich is the utmost some allow; but to keep in remembrance \nhis body broken for us , and his blood poured out for us. For, \nas the way to the Holiest was ever through his blood , and as \nno man can ever come unto the Father but by Him, and none \ncan come profitably who have not faith in His bipod; it was \nnecessary that this great help to believing, should be frequently \nfurnished; as, in all succeeding ages, there would be sinners \nto be saved, and saints to be confirmed and established in their \nholy faith. Hence we may learn, that God has made, at least, \nan annual celebration and partaking of the Lord\xe2\x80\x99s Sup\xc2\xac \nper, as absolutely binding upon all who expect salvation \nthrough the blood of the cross, as he did the annual cele\xc2\xac \nbration and partaking of the Pass-over on every soul in \nIsrael, who desired to abide in the Lord\xe2\x80\x99s covenant, to \nescape evil, enjoy the divine approbation, and be saved unto \neternal life. Those, therefore, who reject the Lord\xe2\x80\x99s Supper, \nsin against their own mercies, and treat their Maker with the \nbasest ingratitude. He, in condescension to their weakness, \nhas been pleased to point out to them a very easy way by \nwhich they may recall to their minds, and represent to their \nsenses, in a most lively manner, the meritorious death and \npassion of the Redeemer of the world ; who, although He could \nnot suffer on the cross more than once\\ has instituted an ordi- \n\n\nAND DESIGN OF THE EUCHARIST. 139 \n\nnance by which that sacrilicial act may not only be comme\xc2\xac \nmorated, but even represented as often as His followers may \nthink proper \xe2\x80\x99; and all the blessings purchased by His real pas\xc2\xac \nsion and death be conveyed to the souls of sincere communi\xc2\xac \ncants through the medium of this blessed ordinance. The com\xc2\xac \nmand, This do, in remembrance of me, leaves us no choice. \nHe who will have us to be saved, and come to the knowledge \nof the truth, will have us to use, as a means of salvation, the \nSacrament of His Supper. He, therefore, who refuses to obey, \nboldly but awfully relinquishes his right to the tree of life ; \nand, either ignorant of the righteousness of God, (his method \nof justifying sinners,) or going about to establish his own \nrighteousness, (his own method of obtaining salvation,) rejects \nthe divine remedy , in rejecting the means by which it is con\xc2\xac \nveyed. \n\nLet no man deceive his own soul, by imagining he can still \nhave all the benefits of Christ\xe2\x80\x99s death, and yet have nothing to \ndo with the Sacrament: \xe2\x80\x94it is a command of the living God, \nfounded on the same authority as, Thou shalt do no murder; \nnone, therefore, can disobey it and be guiltless. Again, let no \nman impose on himself by the supposition, that he can enjoy \nthis supper spiritually , without using what too many impiously \ncall the carnal ordinance; i. e. without eating bread and drink\xc2\xac \ning wine in remembrance of the death of Christ. Is not this \na delusion ? What says the sovereign will of God ? Do this. \nWhat is this? Why, take bread, break, and eat it: Take the \ncup, and drink ye all of it: \xe2\x80\x94this, and only this, is fulfilling \nthe will of God. Therefore, the eating- of the sacramental \nbread, and the drinking of the consecrated wine, are essential \nto the religious performance of our Lord\xe2\x80\x99s command. It is \ntrue, a man may use these, and not discern the Lord\xe2\x80\x99s body; \nnot duly and deeply consider, that these symbols point out \nthe body and blood of our Lord Jesus Christ, which were of\xc2\xac \nfered up to God for him : i. e. he may possibly not keep the \neye of his faith upon the atonement, while he is. using the \nsymbols, and thus the sacred ordinance be no more to him than \na common thing; but does not he who rejects the symbols, \nput it absolutely out of his power to celebrate the divine ordi\xc2\xac \nnance ? A man may rest in the letter , and not attain the spi\xc2\xac \nrit ; but can a man, who has it in his power to avail himself \nof the letter, and does not do it, consistently with the appoint- \n\n\n140 \n\n\nA DISCOURSE ON THE NATURE \n\nment of God, expect the spirit ? The letter may be without \nthe spirit; but can the spirit, in this case, be without the letter ? \nIn other words, is not obedience to the literal meaning of our \nLord\xe2\x80\x99s words, essential to the attainment of the spiritual bless\xc2\xac \nings to which they refer ? And is it not as absurd to expect \nspiritual blessings without the use of the appointed means, as \nto expect to hear sounds and see objects, without the medium \nof the sun and atmosphere ? \n\n15. I will not drink henceforth of this fruit of the vine. \xe2\x80\x94- \nThese words seem to intimate no more than this :\xe2\x80\x94We shall \nnot have another opportunity of eating this bread and drinking \nthis wine together; as, in a few hours, my crucifixion shall \ntake place. \n\n16. Until that day when I drink it new with you \xe2\x80\x94i. e. I \nshall no more drink of the produce of the vine with you ; but \nshall drink new wine\xe2\x80\x94wine of a widely different nature from \nthis\xe2\x80\x94a w\'ine which the kingdom of God alone can afford. \nThe term new, in Scripture, is often taken in this sense. So* \nthe new heaven, the new earth, the new covenant , the new \nman, mean a heaven, earth, covenant, man, of a very different \nnature from the former. It was our Lord\xe2\x80\x99s invariable custom \nto illustrate heavenly things by those of earth; and so make \nthat which had last been the subject of conversation the means \nof doing it. Thus he uses wine here, of which they had lately \ndrunk, and on which he had held the preceding discourse, to \npoint out the supreme blessedness of the kingdom of God. \nBut, however pleasing and useful wine may be to the body, \nand how helpful soever, as an ordinance of God, it may be to \nthe soul in the holy sacrament; yet the wine of the kingdom, \nthe spiritual enjoyments at the right hand of God, procured by \nthe sacrifice of Christ, will be infinitely more precious and \nuseful. From w r hat our Lord says here, we learn, that the \nSacrament of His Supper is a type of and a pledge to genuine \nChristians of the felicity they shall enjoy with Christ in the \nkingdom of glory. \n\n17. And when they had sung a hymn \xe2\x80\x94 u/u.vtjrctvTes means, \nprobably, no more than a kind of recitative reading or chant\xc2\xac \ning. As to the hymn itself, we know, from the universal con\xc2\xac \nsent of Jewish antiquity, that it was composed of Psalms cxiii. \ncxiv. cxv. cxvi. cxvii and cxviii. termed by the Jews halel, \nfrom rmVSn halc-lu-yah, the first word in Psalm cxiii. These \n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n141 \n\n\nsix Psalms were always sung at every paschal solemnity : they \nsung the great Hillel on account of the five great benefits \nreferred to in it. viz. 1. The Exodus from Egypt, Psalm cxiv. \n1. When Israel went out of Egypt, fyc. 2. The miraculous \ndivision of the Red Sea, ver. 3. The sea saw it, and fled. 3. \nThe promulgation of the Law, ver. 4., The mountains skipped \nlike lambs : 4. The resurrection of the dead. Psalm cxvi. 9., / \nwill walk before the Lord in the land of the living. 5. The \nPassion of the Messiah. Psalm cxv. 1., Not unto us, Lord, not \nunto us, 6pc. \n\n\nTHE NATURE AND DESIGN OF THE EUCHARIST. \n\n\nPART II. \n\nHaving thus minutely considered all the circumstances \nrelating to this Institution, and distinctly noted the manner in \nwhich our Lord and His disciples celebrated it, I come now\xe2\x80\x94 \nIII. To consider the proper meaning of the different Epithets \ngiven to this sacred ordinance in the Scriptures, and among the \nearly Christians. \n\n1. The most ancient, and perhaps the most universal name \nby which this sacred rite has been distinguished, is, that of the \nEucharist. This certainly had its origin from our Lord\xe2\x80\x99s first \ncelebration of this holy mystery. For St. Luke and St. Paul \nboth say, that when our Lord took bread, ev^xpio having \ngiven thanks, he divided it among them. And though evXoya- \n<rxi, having blessed, is the common reading, (Matt. xxvi. 16.) \nyet almost all the best MSS. hitherto discovered, have the \nformer and not the latter word. From this word, Ev%xpi<rrtx, \nthe Eucharist, was formed; which, among the primitive \nChristians, meant solemn thanksgiving to God for the many \nmercies received; and particularly for those conferred by the \ndeath of our blessed Lord. The following quotation from St. \nChrysostom will show in what light this divine ordinance was \nviewed among the early Christians, and what they meant when \nthey termed it The Eucharist: \xe2\x80\x94 A to. Stj mro kxi tx (ppncadq ptvr*i- \n(px xxt TroXXtji yepcovrx t*i<; ora)Tvpix$, tx kx 6\xe2\x80\x98 ex.x?Y}V reXapcevx cru- \nva%tv, Ev%x.pt?tx xocXeirxi, on noXXm eriv evepyertjpLXTav xvctpui*in<;, \nVOL. III.- T 13 \n\n\n\n\n142 \n\n\nA DISCOURSE ON THE NATURE \n\n\nKcct to KefiocXctiov tjj 5 th \xc2\xaeex Trpovou&s evdencwTott, xoti Lee ttuvtwv \n\nTTctpcco-Kevci^et ev%ctgiret*. \xe2\x80\x94Homil. xxv. in Matth. See Suiceri \nThesaur. in voc. Evxctptrie t. \xe2\x80\x9c Besides this,\xe2\x80\x9d says he, \xe2\x80\x9c those \ntremendous mysteries, replenished with abundance of salva\xc2\xac \ntion, which we celebrate in every congregation, are called the \nEucharist, because they are the memorial of many benefits, \nand point out the sum of God\xe2\x80\x99s providence, and prepare us to \ngive thanks in all things.\xe2\x80\x9d \n\nFrom this we learn, that the Eucharist among them, as repre\xc2\xac \nsenting the body and blood of Christ, was considered as the \nsum total of all that the prescience of God had been planning \nand executing for them, from the foundation of the world ; that \nit was an exhibition of tremendous mysteries , such as the ne\xc2\xac \ncessity of the incarnation and death of Jesus Christ, the mighty \nGod , for the sins of the world ; that, in this sacrifice, God had \ngiven us all possible blessings; and that, therefore, the Eucha\xc2\xac \nrist, by which these things were called to remembrance, is the \nmeans of replenishing faithful partakers with the plenitude of \nsalvation, by which they are enabled to walk uprightly before \nGod, and give him due thanks for his unspeakable gift. \n\nThis appellative was not only general in the Greek church, \nfrom whose language it had its origin, but it was also common \nin the Latin church; for, among the western Christians and \nLatin fathers, as early as the times of Cyprian and Tertullian , \nEucharistia meant what we term the Sacrament of the Lord\'s \nSupper. But what is more surprising, the term itself prevailed \nin the Oriental churches. Hence in Acts ii. 42. where it is \nsaid the apostles continued in tjj x.Xot<ret rov aprev, the breaking \nof bread , the Syriac version, the oldest and purest extant, \n\nreads the place thus | ubekatsia d\'auka- \n\nristia , \xe2\x80\x9c and in the breaking of the Eucharist;\xe2\x80\x9d where the \nreader sees the Greek word introduced into a language with \nwhich it has no kind of affinity. This, as being the general \nname by which it was known through all the churches of God, \nand being perhaps the most expressive of its nature, design, \nand end, should still be retained in preference to any other. \n\n2. Lord\xe2\x80\x99s Supper. \xe2\x80\x94It does not appear that this name was \nanciently used to signify the Eucharist. As our Lord instituted \nthe Sacrament after supper, both have been confounded : and, \nthrough inadvertence, the Eucharist has been blended with this \n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n143 \n\n\nlast supper, and called, by way of emphasis, The Lord\'s Supper. \nIn very early times, the Christians, in imitation of our Lord, \nheld a supper before the Eucharist, which was termed Ayct jnj, \nor love-feast; and it is very likely that it is to this, and not to \nthe Eucharist, that St. Paul refers, 1 Cor. xi. 20.: but it appears, \nalso, that both the Lord\xe2\x80\x99s Supper and the Eucharist were cele\xc2\xac \nbrated by the primitive Christians at the same meeting, and thus \nthey became confounded ; and it is evident that St. Paul refers \nto both of these : and, from his manner of treating the subject, \nwe are led to infer that they were celebrated at the same meet\xc2\xac \ning, and were, as Dr. Waterland observes, different parts or \nacts of the same solemnity. \n\nThough this name is now a pretty general appellative of the \nEucharist , I cannot help thinking it a very improper one: and, \nthough the matter may appear of small importance, I think, as \nit is not sufficiently designatory, it should be disused. \n\n3. Sacrifice, Qvnct .\xe2\x80\x94 I have already produced some proofs \nfrom Justin Martyr, that the Eucharist was termed a sacrifice \namong the primitive Christians ; and this they did\xe2\x80\x94First, be\xc2\xac \ncause it took place of the paschal lamb; which all acknowledge \nto be an expiatory victim.\xe2\x80\x94Secondly, because it represented \nthe atonement made by the passion and death of Christ, for the \nsins of mankind. This notion of it has been greatly abused ; \nfor, in the Romish church, the bare celebration of it has been \nheld forth in the light of an expiatory sacrifice; so that all \nwho received it were considered as having their sins thereby \ncancelled ; and they still boast that no church but theirs enjoys \nthe benefits of the Eucharist; because they alone believe it to \nbe the very body and blood, humanity and divinity of Jesus \nChrist, and consequently an available offering and expiation \nfor their sins. Thus they, most unhappily, put the signifier \nin the place of the thing signified; and, resting in the shadow, \nthey lose the substance, and do not discern the Lord\xe2\x80\x99s body. \nHe that considers the Eucharist in this point of view, must \nnecessarily attribute to bread and wine , that infinitely merito\xc2\xac \nrious and atoning virtue which belongs to Jesus, as dying for \nour offences, and thus purging our sins by his own blood. \nFrom such an awful and destructive perversion of this divine \ninstitution, may God save them and preserve us! \n\nBesides, it has already been proved, that in the Roman \nCatholic churchy the sacrament of the Lord\xe2\x80\x99s Supper is never \n\n\n144 \n\n\nA DISCOURSE ON THE NATURE \n\n\nreally celebrated:\xe2\x80\x94 They give not the cup, which is essential \nto the form and substance of the sacrament. See p. 131. \n\nBut, though this ordinance should not be considered as a \nsacrifice , yet it should be well understood that it represents \none. And that every communicant may derive all the profit \nfrom it, which it is calculated to afford, he should partake of it \nin the spirit of sacrifice , as it represents a covenant sacrifice, in \nwhich the contracting parties mutually bind themselves to each \nother, (God offering himself entirely, by and through Christ, not \nonly to every true believer, but to every sincere penitent,) the \ncommunicant should consider, that, in return, and in order that \nthe covenant may be thoroughly ratified, he must give up his \nbody, soul, and spirit unto the Lord, as a reasonable, holy, and \nliving sacrifice ; firmly purposing to devote every power and fa\xc2\xac \nculty to glorify his Maker and Redeemer, as long as he shall have \na being. He who is not fully determined to be wholly on the Lord\xe2\x80\x99s \nside , should not intermeddle with this sacred ordinance. Wehave \nalready seen, p. 134, that, in sacrificing, the pouring out of the \nblood of the covenant victim always implied the imprecation, \nthat his blood who should first violate the conditions of the \ncovenant, might be shed in like manner as that of the sacrifice. \nHence that saying of St. Paul, (1 Cor. xi. 29.) \xe2\x80\x9c For he that \neateth and drinketh, unworthily, eateth and drinketh damna\xc2\xac \ntion, xpipct, judgment, or condemnation, to himself i. e. he \nthereby forfeits his life , according to the penal sanctions of \nthe covenant, expressed by pouring out the blood, which is the \nlife of the victim. \xe2\x80\x9c For this cause,\xe2\x80\x9d says the apostle, \xe2\x80\x9c many \nare weak and sickly among you ; and many sleep\xe2\x80\x9d\xe2\x80\x94some of \nyou are dying , and others dead; God having thus exacted the \npenalty of a broken covenant. Be faithful therefore to your \nGod, and your soul shall live for ever. \n\n4. Breaking of Bread, K Xoarm rev Aprov. \xe2\x80\x94 This I had long \nscrupled to admit as a legitimate appellative of the Eucharist, \ntill I observed that the Syriac version has rendered the pas\xc2\xac \nsages, (Acts ii. 42. xx. 7.) instead of breaking of bread, break\xc2\xac \ning the Eucharist. See what is observed on this subject, p. \n142. I therefore suppose, that this was a common name for \nthis sacred rite during the apostolic age; but I think it was \nalways used with a peculiar emphasis\xe2\x80\x94breaking of the bread, \nor breaking of that bread, K A\xc2\xabes-<\xc2\xa7 rov Aprov . That this appel\xc2\xac \nlative descended lower than the apostolic times, we learn from \n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n145 \n\n\nIgnatius\xe2\x80\x99s Epistle to the Ephesians, chap. xx. where, speaking \nof the Eucharist, he terms it evx xotov o en <pxp/xxKo* \n\nuGxyxa-ixf, xxOxpTupiov, xXzfyxxw Breaking that one bread, \nwhich is the medicine of immortality, and the medicament \nwhich expels all eviland Tertullian, de Oratione , chap. xxiv. \nspeaking of St. Paul breaking bread aboard the vessel, (Acts \nxxvii. 35.) says\xe2\x80\x94In navi coram omnibus Eucharistiam fecit, In \nthe ship he celebrated the Eucharist , in the presence of them \nall. It is very easy to discover how this appellative arose ; for \nat the original institution, our Lord is said to have taken bread , \nand having given thanks , he brake it; hence the whole act was \ntermed the breaking of bread. But this name, as not suffi\xc2\xac \nciently expressive, seems soon to have given place to other \nterms, by which the nature and design of this institution were \nmore forcibly expressed and better understood. It is evident, \nhowever, that a principal design of this name was to point out \nthat unity and fellowship which these primitive disciples had \namong themselves, the highest proof of which in those eastern \ncountries was, their frequently breaking bread, or eating with \neach other. \n\n5. Communion, K otvavx .-\xe2\x80\x94 In 1 Cor. x. 16. the.Eucharist is \ncalled the communion of the body and blood of Christ. As the \nterm Kotvuvtx signifies not only communion or fellowship, but \nalso participation , it evidently signifies that the faithful parta\xc2\xac \nkers had thereby fellowship or communion with the Lord Jesus, \nbeing made partakers of the benefits of his passion and death; \nso that as truly as their bodies were made partakers of, and were \nnourished by, the bread and wine, so truly were their souls made \npartakers of the grace , mind , and spirit of the Lord Jesus, and \nthus \xe2\x80\x9c they dwelt in God and God in them; were one with God , \nand God with them.\xe2\x80\x9d \n\nSuicer observes in his Thesaurus, under the word K otvavix, \nthat this term meant ccmm.union or participation , in reference \nto the Eucharist, (for it had, besides, different meanings,) for \nthe following reasons. 1. Because of the union of the faithful \nwith Christ, and with each other. 2. Because believers are \nthereby not only united to Christ, but are also made partakers \nof his kingdom. 3. Because, through this fellowship or com\xc2\xac \nmunion they are deemed worthy of partaking of all that apper\xc2\xac \ntains to Christ. \n\nIn the confession of faith of the Oriental churches, quoted \n\n13* \n\n\n146 \n\n\nA DISCOURSE ON THE NATURE \n\n\nby him, we find the following remarkable exposition of this \ncommunion or participation. \'H etyicc Konaucc a-v^oXov tjj $ \n\nO-VTG-UfJLClTU\'riOJS KCtt \xc2\xa3yX\xc2\xa3VT\xc2\xa3\xc2\xa3<T\xc2\xa3A>$ WptUV 5T\xc2\xa3<9$ T\xc2\xab\xc2\xbb \xc2\xa3 VCtvQg6/7T7)<rCCVTCC \n\n*T tov Kcti Aoyov tx Oex, J/ jjs tyx.tvTpicrtc\xc2\xbbs Xvrpaf^eGcc tx ctta>- \nux Occvcctx \xe2\x80\xa2 tjj $ pt^t}^ yctp uytouvxcrv)$ ycou cc\xc2\xa3t6ct^Xx<n]$, xk eo-6 07ra>$ \n/at} y.ou tx 5 xA uSxi <rvvvyictv\xc2\xa3iv rccvrp Kcti <rvv6ot AAffv Jicc\'ruvTog. \n\nVid. Suic. Thesaur. voc. Koivmuoi. \xe2\x80\x9c The holy communion is \na symbol of our being incorporated and ingrafted in the \nincarnated Son and Word of God; by which ingrafting we \nare delivered from eternal death: for while the root is sound \nand always flourishing, it is not possible that the branches \nunited with it, should not be sound and ever verdant.\xe2\x80\x9d \n\nA twofold communion is here pointed out. 1. Communion \nwith Christ. 2. Communion with each other. For, 1. The \nbranches, to continue flourishing, must have communion with \nthe root, i. e. must be nourished by those very juices imbibed \nby the root; and, 2. As the branches, being all equally par\xc2\xac \ntakers of the root, have their common support and verdure from \nit; so believers being all equally united to Christ, and deriving \nall their nourishment and support from him, stand in the same \nrelation to each other as the branches do in the same tree. This \nis the import of the following words of our blessed Lord: \xe2\x80\x9c I am \nthe vine, ye are the branches \xe2\x80\x94I pray for them that they may \nbe one, even as thou, Father, art in me, and I in thee; I in \nthem, and thou in me, that they may be made perfect ill one \nJohn xvii. 21. 23. \n\n6. Sacrament.\xe2\x80\x94 Sometimes called the Holy Sacrament, \nand the Sacrament of the Lord\'s Supper. The reason and \ntrue meaning of this appellative being, I conceive, very little \nknown, I shall endeavour to consider this subject more minutely \nthan I have done in any of the preceding cases. Though this \nterm, as applied to the Eucharist, is nowhere to be found in \nScripture; yet it appears to have been in use very early in the \nprimitive church. The first time it is mentioned, probably in \nreference to this solemn act, is in the well-known epistle of \nPliny the younger to the emperor Trajan. This very learned \nand eminent statesman was appointed by the emperor to the \nadministration of affairs in the province of Bithynia, a country \nof Natolia, or Asia-Minor, bordering on the Euxine sea; through \ndifferent parts of whose vicinity the gospel had been preached \nby Paul and Silas, Acts xvi. 1, &c., and probably, by others \nbefore them. \n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n147 \n\n\n\n\nIn this country multitudes had been converted to the Lord, \nso that when Pliny came to the government of the province, \nhe found that multi omnis cctatis , omnis or dims , utriusque \nsexus etiam,, many of every age, rank, and sex, had embraced \nthe Christian religion ; for \xe2\x80\x9c the contagion of this superstition,\xe2\x80\x9d \nas he terms it, \xe2\x80\x9c was not confined to cities, but had diffused \nitself through all the neighbouring villages and country\xe2\x80\x94 \nNeque enim civitates tantum, sed vicos etiam atque agros \nsuperstitionis istius contagio pcrvagata est .\xe2\x80\x9d Finding the \nChristian cause rapidly gaining ground, and the temples almost \nentirely deserted, and the rites and ceremonies of heathenism \nabandoned\xe2\x80\x94 desolata templa et sacra solemnia intermissa , he \npublished a decree, by order of the emperor, forbidding the \nChristian assemblies on pain of death.\xe2\x80\x94The followers of Christ \nbeing hemmed in on every side, by this state persecution, were \nobliged to relinquish their meetings very generally; so that \nthose which were held, were confined to the Sabbath, and \nthen only before day. \n\nThis subjected so many to accusation and consequent death, \nthat the governor\xe2\x80\x99s heart began to relent; and he wrote to the \nEmperor, proposing a number of questions for direction in this \nimportant business; transmitting to him, at the same time, the \nsum of all the charges that could be legally substantiated against \nthe Christians. This most important piece of church history, \nso honourable to the followers of Christ, and disgraceful to their \npersecutors, and in which we find the first mention of Sacra\xc2\xac \nment, is still extant in Pliny\xe2\x80\x99s Epistles, lib. x. Epist. 97. vol. \nii. p. 127. Edit. Bipont. 1789, 8vo. Ajjirmabant autem , hanc \nfuisse SUMMAM vel oulpce vel err oris, quod essent soliti \nstato die ante lucem convenire; carmenque Christo, quasi \nDeo, dicere secum invicem: seque SACRAMENTO non in \nscelus aliquod OBSTRINGERE, sed nefurta,ne latrocinia, \nne adulteria commiterent, ne jidem fallerent, ne depositum. \nappellati abnegarent: quibus peractis , morem sibi discedendi \nfuisse rursusque coeundi ad capiendum cibum , promiscuum \ntamen, et innoxium \xe2\x80\x94\xe2\x80\x9c They affirmed, that the WHOLE of \ntheir fault or error was this ; that they were accustomed to meet \ntogether on a certain day ( stato die, the sabbath) before day\xc2\xac \nlight ; and sing a hymn by turns, (viz. a responsive song) to \nChrist as their God, and to bind themselves by a solemn \noath, (by a sacrament) not for any wicked purpose, but not \n\n\n148 \n\n\nA DISCOURSE ON THE NATURE \n\n\nto be guilty of theft, robbery, or adultery : not to violate their \nfaith, nor to deny any deposite when called on to deliver it up : \nhaving done these things, it was their custom to separate, and \nafterward to re-assemble to eat in common an inoffensive \nmeal.\xe2\x80\x9d \n\nThere is every reason to believe that Pliny refers here to \nthe partaking of the Eucharist, and the solemn engagements \nthey entered into with God, when receiving that sacred ordi\xc2\xac \nnance, to depart from every appearance of evil; and render \nup, in affectionate obedience, their bodies, souls, and spirits to \ntheir Maker. \n\nThe word Sacramentum properly means the military oath \nof fidelity and obedience to his general, which every Roman \nsoldier was obliged to take. From this we may learn both \nthe reason and meaning of the term sacrament , as applied to \nthe Eucharist. Considering the various oppositions which the \ndisciples of Christ might expect to meet with from the devil \nand his servants ; and which they were expected to resist, con\xc2\xac \ntinuing faithful even at the hazard of their lives ; all that em\xc2\xac \nbraced the Gospel were represented as enlisting themselves \nunder the banner of Christ, whose faithful soldiers they pro\xc2\xac \nmised to be. And, as the captain of their salvation was made \nperfect by sufferings, they were expected to follow him in the \nsame path, loving not their lives even unto death. Now, as \nin the holy Eucharist their obligations to their divine leader \nwere set before them in the most impressive and affecting point \nof view, they made this their covenant sacrifice an occasion of \nfinding themselves afresh to their Lord to fight manfully un\xc2\xac \nder his banner. Hence, as there was a continual reference to \nthe Sacramentum , or military oath, the blessed ordinance it\xc2\xac \nself appears to have been termed the Sacrament , because in it \nthey took the vows of the Lord upon them; and as often as \nthey celebrated this sacred ordinance, they ratified the cove\xc2\xac \nnant engagements which they had made at their baptism. \n\nWhat was the matter, and what the precise words of this \noath, is a subject of inquiry at once both curious and useful. \nThe very form and matter of the oath are both preserved in \nPolybius ; and a careful view of them cannot fail to cast much \nlight on the subject now under consideration. In Histor. lib. \nvi. s. 1. where he is giving an account of the manner of raising, \nimbodying, and enrolling the Roman troops, he observes; \n\n\nAND DESIGN OF THE EUCHARIST. 149 \n\nthat when all the proper arrangements were made, and the \ndifferent companies formed, the Chiliarch, or military tribune, \nselecting a proper person from all the rest, propounded the \nSacramentum, or oath of fidelity and obedience, who imme\xc2\xac \ndiately swore as follows:\xe2\x80\x94H MHN IIEI\xc2\xa9APXH2EIN KAI \nnOIEZEIN TO IIPOSTATTOMENON \'mo TQN APXS2N- \nT\xc2\xa32N KATA AYNAMIN. \'O i 2e A ot7roi Toi/xTeg ofxvvxn koc. 6\' tvx \n7rpo7ropevofX\xc2\xa3Vot t& r uvto (JfAaxrfs on t oitimri, 7rocvTcc Kct0oc7rep \n0 7rpturo<i: \xe2\x80\x9c SUBMISSIVELY TO OBEY AND PERFORM WHATSOEVER \nIS COMMANDED BY THE OFFICERS ACCORDING TO THE UTTER\xc2\xac \nMOST of his power. The rest all coming forward, one by one, \ntake successively the same oath, that they would perform every \nthing according to what the first had sworn.\xe2\x80\x9d\xe2\x80\x94Vide Polyb. \na Gronovio , 8vo. Amsterdam, 1670, vol. I. p. 650. Here, \nthen, is the meaning of the word Sacrament , so frequently \nused in the primitive church, and still common among the \nmajor part of Christians, who acknowledge the divine obliga\xc2\xac \ntion of the Eucharist; and who break bread and drink wine \nin remembrance that Jesus Christ died for them. He there\xc2\xac \nfore who comes to this ordinance in the* true primitive spirit, \nbinds himself to God by the most solemn vow, that he will ac\xc2\xac \nknowledge him for his leader and director; submit implicitly \nto his authority, perform his righteous commands, and exert \nthe uttermost powers of his body and soul in the service of his \nRedeemer. \n\nThe word Sacramentum I have often met with in ancient \nDeeds, Charters, &c. signifying an oath; especially when in \nswearing, the person laid his hand on the Holy Gospels. The \npromise then made was considered a holy obligation, which \nhe was bound at all events to perform. This was still in re\xc2\xac \nference to the military oath mentioned above. \n\n7. Paschal feast, Pass-over. This was a very ancient \ntitle, and out of it many others of a similar import grew, such \nas God\xe2\x80\x99s feast, or Banquet, the Lord\xe2\x80\x99s Table, the Spiri\xc2\xac \ntual Pass-over, the Sacrificial Feast, &c. ; all of which \nseem to have had their origin in the consideration that the \nEucharist succeeded to the Pass-over, which was clearly \nfounded on St. Paul\xe2\x80\x99s words, 1 Cor. v. 7, 8. Christ our \nPass-over is sacrificed for us, therefore let us keep the Feast. \nDr. Cud worth, who has written a very learned discourse on \n\xe2\x80\x9c The true Notion of the Lord\xe2\x80\x99s Supper,\xe2\x80\x9d has fully proved, \n\nVol. hi.\xe2\x80\x94 u \n\n\n150 \n\n\nA DISCOURSE ON THE NATURE \n\n\nchap. 1. \xe2\x80\x9c That it was a custom among the Jews and heathens \nto feast upon things sacrificed; and that the custom of the \nChristians, in partaking of the body and blood of Christ once \nsacrificed upon the cross, in the Lord\xe2\x80\x99s Supper, is analogical \nhereunto.\xe2\x80\x9d And he proves, in chap. 2. from Scripture and \nfrom Jewish authors, that \xe2\x80\x9c the pass-over was a true sacrifice,\xc2\xbb \nand the paschal feast, a feast upon a sacrifice.\xe2\x80\x9d And in chap. \n4. he demonstrates , \xe2\x80\x9c That the Lord\xe2\x80\x99s Supper in the Christian \nchurch, in reference to the true sacrifice of Christ, is a parallel \nto the feasts upon sacrifices, both in the Jewish religion and \nheathenish superstition.\xe2\x80\x9d And concludes, in chap. 5. \xe2\x80\x9c That \nthe Lord\xe2\x80\x99s supper is not a sacrifice , but a feast upon a sa\xc2\xac \ncrifice.\xe2\x80\x9d \n\nDr. Cudworth properly divides the sacrifices under the law, \ninto three kinds, First, Such as where wholly offered to God, \nand burnt upon the altars, as the holocausts , or burnt-offerings , \nniSij? oloth.\xe2\x80\x94Secondly, Such as the priests ate a part of, \nbesides a part offered to God upon the altar: as the sin-offer\xc2\xac \nings , n\xc2\xabton chattath, and the trespass-offerings , oipn ashem.\xe2\x80\x94 \nThirdly, Such as the owners themselves had a part of, besides \na part bestowed on the priests , and a portion offered to God: \nthese were termed the d>dW shelamim , or peace-offerings .\xe2\x80\x9d \n\nThat the Gentiles feasted on the sacrifices offered to tbeir \ngods, every one knows who has read the Greek and Roman \nclassics; of this, the following proofs cannot be unacceptable \nto any intelligent reader. In Iliad. A. Homer describes a he\xc2\xac \ncatomb sacrifice, which Agamemnon offered to Apollo, by his \npriest Chryses, and a feast that immediately followed :\xe2\x80\x94 \n\n. . . . rot 2\xe2\x80\x99 axu \xc2\xa9ecu xXeirqv ixxro/xJoW \n\n*E <rctv fD^ffcjjrcv vrepi (Za/xov. \n\n. . . . Then before the shrine \n\nMagnificent, in order due they rang\xe2\x80\x99d \n\nThe noble hecatomb ! Ver. 447. \n\nAfT up f XI p evjrUVTO, XUl XXo^VTUi 7Tpo\xc2\xa3uXoiT6, u. r. A. \n\n. and with meal \n\nSprinkling the victims, their retracted necks ja \n\nFirst pierced , then flayed them. t^er. 458. \n\n\nM \xc2\xbb)/>\xc2\xab\xc2\xab r t%i7upt.ov, kututi unra-vi txuXv^uv, x. r. A. \n\n\n\n\n\nAND DESIGN OF THE EUCHARIST. \n\n.the thighs with fire consum\xe2\x80\x99d, \n\nThey gave to each his portion of the maw: \n\nThen slash\xe2\x80\x99d the remnant, pierc\xe2\x80\x99d it with the spits, \n\nAnd, managing with culinary skill, \n\nThey roast; withdrew it from the spits again. \n\nTheir whole task thus accomplish\xe2\x80\x99d and the ljoard \nSet forth they feasted, and were all suffic\xe2\x80\x99d. \n\nVer. 460\xe2\x80\x9468. \n\nIn the second Iliad, Agamemnon offers an ox to Jupiter, and \ninvites several of the Grecian captains to partake of it: \n\nAvTxp o (iovv iepsv<ri)i uviotvdpav Ayccpcttwcov, k. t. A. \n\nBut Agamemnon in his tent prepar\xe2\x80\x99d \nFor sacrifice, to all-commanding Jove, \n\nA fifth-year fatted ox, and to his feast \nSummon\'d the noblest of the sons of Greece. \n\ni 11 . B. ver. 403\xe2\x80\x94431. \n\nIn Odyssey, r. Nestor sacrifices an ox to Minerva, in be\xc2\xac \nhalf of Telemachus and his friends, on which they all after\xc2\xac \nward feasted. \n\n\xe2\x80\xa2> \n\nA VTup tzrtt xcctx ix*ip\xe2\x80\x98 fxawj, kxi \xc2\xa37rcc<rccvTo , \xc2\xab. r. A. \n\n.The thighs consum\xe2\x80\x99d \n\nThey ate the interior part, then slicing them, \n\nThe remnant, pierc\xe2\x80\x99d and held it to the fire. \n\nThe viands dress\xe2\x80\x99d, and from the spits withdrawn, \n\nThey sat to share the feast. \n\n* Odyss. F. ver. 461\xe2\x80\x94471. \n\n\' In the same book, the Pylians are represented sacrificing \neighty-one black bulls to Neptune, at which were present \n4,500 persons, who, having offered the thighs to their god, \nfeasted on the entrails, and the rest of the flesh. \n\nSee Cowper\xe2\x80\x99s Homer \xe2\x80\x94Odyss. III. ver. 1, &c. \n\nPlato , in his second book, De Legibus, acknowledges such \nfeasts under the name of \'Eoprxt pterx ffetov, Feasts after divine \nworship. \n\nVirgil refers to the same custom, Eclogue iii. ver. 77. \n\nGum faciam Vitula, pro frugibus, ipse venito. \n\n\xe2\x80\x9c When, instead of offering fruits, I shall sacrifice a heifer, come thou to the feast." \n\nAnd thus in AEneid, viii. ver. 179. Evander entertains \njEneas: \n\nTurn lecti juvenes certatim, areeque sacerdos, \n\nViscera tosta ferunt taurorum \xe2\x80\x94 \n\nVescitur sEneas simul et Trojana juventus, \n\nPerpetui ter go bovis et lustralibus extis. \n\n" Then chosen youths, and the priest, with great despatch, heap on the altar th\xc2\xab \nbroiled intestines of bulls.\xe2\x80\x94jEneas, and with him the Trojan youth, feast on fh\xc2\xabehin\xc2\xab \nand hallowed viscera of an ox.\xe2\x80\x99\xe2\x80\x99 \n\n\n\ns \n\n\n\\ \n\n\n\n152 A DISCOURSE ON THE NATURE \n\nThe ancient Persians were accustomed to pour out the \nblood of the victims to their gods, and then feast on the flesh. \nAnd the ancient Arabians did the same in their camel feasts. \nAnd, as Dr. Cudworth properly observes, from this custom of \nthe heathens of feasting upon sacrifices , arose that famous con\xc2\xac \ntroversy among the primitive Christians (noticed in the New \nTestament) \xe2\x80\x9c whether it be lawful (tc-Gteiv ei$a*o6vTx,) to eat \nthings sacrificed to idols.\xe2\x80\x9d Indeed, this custom was so com\xc2\xac \nmon among the ancient heathens, that he who made use of any \nflesh at his table, which had not been offered to the gods, was \ndeemed a profane person. Hence the Greek proverb, xOvrct \ns<r6ieiv, to eat things which had not been sacrificed, was used \nas a brand of a notoriously wicked man. \n\nIt has been already remarked, that the Eucharist may be \nconsidered as a feederal rite; for in this light the ancient \nfeasts upon sacrifices were generally understood : but, as this \nsubject was but barely mentioned, and is of great importance \nto every communicant, I shall here consider it more extensively. \n\nDr. Cudworth, to whose excellent Discourse on the true \nNature of the Lord\'s Supper, the preceding pages are not a \nlittle indebted, has, in his sixth chapter, some excellent obser\xc2\xac \nvations on this head. That the eating of God\xe2\x80\x99s sacrifice was \na fcederal rite between God and those who offered it; he con\xc2\xac \nsiders as proved from the custom of the ancients, and espe\xc2\xac \ncially of the Orientals, who ate and drank together in order to \nratify and confirm the covenants they had made. \n\nThus, when Isaac made a covenant with Abimelech, it is \nsaid, (Gen. xxvi.) He made him, and those who were with him, \na feast ; and they did eat and drink, and rose up betimes in the \nmorning, and sware to one another. When Laban made a \ncovenant with Jacob, (Gen. xxxi. 44.) it is said, They took \nstones and made a heap, and did eat there upon the heap; on \nwhich text Rab. Moses Bar Nachman makes this sensible com\xc2\xac \nment:\xe2\x80\x94They did eat there a little upon the heap for a memo\xc2\xac \nrial ; because it was the manner of those who enter into cove\xc2\xac \nnant, to eat both together of the same bread, as a symbol of \nlove and friendship.\xe2\x80\x9d And R. Isaac Abarbanel confirms this; \n\nIt was,\xe2\x80\x9d says he, \xe2\x80\x9c an ancient custom among them, that they \nwho did eat bread together, should ever after be accounted for \nfaithful brethren.\xe2\x80\x9d\xe2\x80\x94In Josh. ix. 14. we are informed, that when \nthe Gibeonites came to the men of Israel, and desired them to \n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n153 \n\n\nmake a league with them, The men of Israel took their victuals, \nand asked not counsel of the mouth of the Lord; which Rabbi \nKimchi thus expounds :\xe2\x80\x94They took of their victuals, and ate \nwith them, by way of covenant.\xe2\x80\x9d The consequence was, as \nthe context informs us, Joshua made peace with them, and \nmade a league with them. \n\nFcederal rites, thus ratified and confirmed, were in general \nso sacredly observed, that Celsus, in his controversy with \nOrigen, deems it an absolutely improbable thing, that Judas, \nwho had eaten and drunk with his Lord and Master, could pos\xc2\xac \nsibly betray him ; and therefore rejects the whole account: \nort, says he, oiv6pa7ro$ ftev o xotvu v tierces rpoi7retys ax uv kvtu) stti- \n/3#Aff5-5/fV, \xe2\x96\xa0ztoAAoj zrteo* o \xc2\xa9ecu o-vvevu)^vi6eax \xc2\xabv cevreu effifiaXos \ntytvero. \xe2\x80\x9c For if no man who has partook of the table of ano\xc2\xac \nther, would ever lay snares for his friend; much less would \nhe betray his God, who had been a partaker with him.\xe2\x80\x9d Ori\xc2\xac \ngen, in his reply, is obliged to grant that this was a very un\xc2\xac \ncommon case, yet that several instances had occurred in the \nhistories both of the Greeks and Barbarians. From these ex\xc2\xac \namples, Dr. C. concludes, that the true origin of the word \nnna berith , which signifies a covenant, or any fcederal com\xc2\xac \nmunion, is the root rro barah, he ate, because it was the con\xc2\xac \nstant custom of the Hebrews, and other Oriental nations, to \nestablish covenants by eating and drinking together. \n\nNor was this the case among these nations only; all hea\xc2\xac \nthen antiquity abounds with instances of the same kind. They \nnot only feasted on their sacrifices, (see p. 150, &c.;) but they \nconcluded covenants and treaties of all sorts at these feasts; \nand as salt was the symbol of friendship, it was always used \non such occasions, both among the Jews and among the hea\xc2\xac \nthens ; hence God\xe2\x80\x99s command, (Lev. ii. 13.) Thou shalt not \nsuffer the salt of the covenant of thy God to be lacking; \nwith all thine offerings thou shalt offer salt. So among the \nGreeks, AAes xoti Tpcczre^u, salt and table , were used proverbially \nto express friendship ; and AA*$ xoti rpecire^ccv 7rctpct(Zctivetv, to \ntransgress the salt and table, signified to violate the most sacred \nleague of friendship. From these premises, Dr. Cud worth \nconcludes, \xe2\x80\x9c As the legal sacrifices, with the feasts on those \nsacrifices, were f<ederal rites between God and men ; in \nlike manner, I say, the Lord\xe2\x80\x99s Supper, under the Gospel, \nmust needs be a fcederal banqujst between God and man; \n\n14 \n\n\n154 \n\n\nA DISCOURSE ON THE NATURE \n\n\nwhere, by eating and drinking at God\xe2\x80\x99s own table, and of his \nmeat, we are taken into a sacred covenant, and inviolable \nleague of friendship with him.\xe2\x80\x9d \n\nThis is certainly true of every faithful communicant; and \nmuch consolation may be derived from a proper consideration \nof the subject. If the covenant have been made according to \nthe divine appointment, (i. e, by lively faith in Christ, the real \nfaederal sacrifice) on God\xe2\x80\x99s part it is ever inviolate. Let him, \ntherefore, who has thus entered into the Lord\xe2\x80\x99s covenant, con\xc2\xac \ntinue steadfast and immoveable, always abounding in the work \nof the Lord; then, \xe2\x80\x9cneither death, nor life, nor angels, nor \nprincipalities, nor powers, nor things present, nor things to \ncome, nor height, nor depth, nor any other creature shall be \nable to separate him from the love of God, which is in Christ \nJesus our Lord.\xe2\x80\x9d Amen. \n\nI cannot deny myself the pleasure of laying the substance \nof Dr. Cudworth\xe2\x80\x99s \xe2\x80\x9c Demonstration , that the Lord\xe2\x80\x99s supper in \nthe Christian church, in reference to the true sacrifice of Christ, \nis a parallel to the feasts upon sacrifices , both in the Jewish \nreligion and heathenish superstition which he proves from \na passage in Scripture, 1 Cor. x. where all these three are \ncompared together, and made exact parallels to each other. \n\nYer. 14. \xe2\x80\x9c Wherefore, my dearly beloved, flee from idolatry. \n\nVer. 15. \xe2\x80\x9c I speak as to wise men: judge ye what I say. \n\nVer. 16. \xe2\x80\x9c The cup of blessing, which we bless ; is it not \nthe communion of the blood of Christ ? The bread which we \nbreak, is it not the communion of the body of Christ ? \n\nVer. 18. \xe2\x80\x9c Behold Israel after the flesh : are not they which \neat of the sacrifices, partakers of the altar ? \n\nYer. 20. \xe2\x80\x9c But I say, that the things which the Gentiles \nsacrifice, they sacrifice to devils, (fioufjconon, daemons) and not \nto God; and I would not that ye should have fellowship with \n(devils, Koivavov 5 rt vv Scapoviav yive<r6x/, that ye should be parti\xc2\xac \ncipators with daemons.) \n\nVer. 21. \xe2\x80\x9c Ye cannot drink the cup of the Lord, and the \ncuj} of devils, (dxiftovuov daemons:) ye cannot be partakers of \nthe Lord\xe2\x80\x99s table and of the table of devils, (Scti/xovicvv daemons.\xe2\x80\x9d) \n\nIn these passages, the design of the apostle is to convince \nthe Corinthians of the unlawfulness of eating things sacrificed \nto idols ; and he does this by showing that though an idol is \nnothing in the ivorld , and things sacrificed to idols physically \n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n155 \n\n\nnothing, as differing from other meats, yet morally and cir\xc2\xac \ncumstantially to eat of things sacrificed to idols, in the idol\xe2\x80\x99s \ntemple, was to consent to the sacrifices, and to be guilty of \nthem. \n\nThis he illustrates first, from a parallel rite in the Christian \nreligion; where the eating and drinking of bread and wine in \nthe Eucharist, as representing the body and blood of Christ, \noffered to God upon the cross for us, is a real communication \nin his death and sacrifice. Ver. 16. \xe2\x80\x9c The cup of blessing \nwhich we bless, is it not the communion of the blood of Christ ? \nThe bread which we break, is it not the communion of the \nbody of Christ ?\xe2\x80\x9d \n\nSecondly , From another parallel of the same rite among \nthe Jews, where they who ate were always accounted partakers \nof the altar, that is, of the sacrifice offered on the altar. \xe2\x80\x9c Be\xc2\xac \nhold Israel after the flesh ; are not they which eat of the sacri\xc2\xac \nfices partakers of the altar ?\xe2\x80\x9d\xe2\x80\x94ver. 18. \n\nTherefore as to eat the symbols of the body and blood of \nChrist in the Eucharist, is to partake of his sacrifice offered \nup to God for us ; and, as to eat of the Jewish sacrifices under \nthe law, was to partake in the legal sacrifices themselves ; so, \nto eat of things offered up in sacrifice to idols, was to be par\xc2\xac \ntakers of the idol sacrifices , and therefore was unlawful: for \nthe things which the Gentiles sacrifice they sacrifice to devils ; \nbut Christ\xe2\x80\x99s body and blood were offered up in sacrifice to \nGOD, and therefore they could not partake of both together, \nthe sacrifice of the true God, and the sacrifice of devils. \n\nSt. Paul\xe2\x80\x99s argument here must necessarily suppose a perfect \nanalogy between these three, and that they are all parallels \nto each other; or else it has no force. Therefore, I conclude \nthat the Lord\xe2\x80\x99s Supper is the same among Christians in respect \nof the Christian sacrifice, as the Jewish feasts or sacrifices were \namong them; and the feasts upon idol sacrifices, were among \nthe Gentiles; and consequently, that the Eucharist is Epulum \nsacrificiale, or epulum ex oblatis, that is, a feast upon a sacri- \nfice. Q. E. D.\xe2\x80\x94 True Notion of the Lord\xe2\x80\x99s Supper, fourth edi\xc2\xac \ntion, p. 26. \n\nHaving thus sufficiently shown that the Eucharist is pro\xc2\xac \nperly a feast upon a sacrifice, and a federal rite, I shall now \nconsider it particularly in the light of a feast. \n\nAulus Gellius (Noctes Attics, Jib. xiii. c. 11. Edit. Bi- \n\n\n156 \n\n\nA DISCOURSE ON THE NATURE \n\n\npont. vol. ii. p. 60.) informs us, that Marcus Varro wrote a \nTreatise, entitled Quid Vesper serus vehat. What may \nthe close of the day produce ? in which he speaks of feasts, \nthe proper number and quality of guests, and the custom and \nmanagement of the entertainment itself. \n\n4 feast, says he, omnibus suis numeris absolutum est , is just \nwhat it should be, when made up of these four circumstances. \n\n1 . Si belli homunculi collecti sunt .\xe2\x80\x942. Si locus electus .\xe2\x80\x943. Si \ntempus ledum. \xe2\x80\x944. Si apparatus non neglectus. \n\n1. If there be decent respectable persons. \n\n2. A convenient and proper place. \n\n3. A suitable time. And, \n\n4. Proper cheer and accommodations. \n\nI shall take these things in order, and apply them to a proper \ncelebration of the Eucharist, considered in the light of a reli\xc2\xac \ngious feast. \n\n1. Decent respectable persons. \xe2\x80\x94If ever attention should be \npaid to this point, it is when God provides the entertainment, \nand condescends to sit down with the guests. St. Paul has \ntaken up the subject in a particular manner, (1 Cor. xi. 27, \n&c.) and it is highly necessary that we should weigh his impor\xc2\xac \ntant advice. \n\nlie asserts, (v. 27.) \xe2\x80\x9c Whosoever shall eat this bread and \ndrink this cup unworthily, shall be guilty of the body and \nblood of Christ.\xe2\x80\x9d From this we learn, that improper commu\xc2\xac \nnicants are in a very awful state. These may be divided into \ntwo classes, the inconsiderate arid ungodly. Of the former \nclass, there are multitudes among the different societies of \nChristians. They know not the Lord, and discern not the \noperation of His hands ; hence they go to the Lord\xe2\x80\x99s table \nfrom a mere sense of duty or propriety, without considering \nwhat the sacred elements represent; and without feeling any \nhunger after the bread that endureth unto eternal life. These \nreally profane the ordinance, either by not devoting it to the \nend of its institution, or by perverting that end. Among these \nmay probably be ranked those who believe not in the vicarious \nsufferings and death of the blessed Redeemer. They also re\xc2\xac \nceive the Lord\xe2\x80\x99s Supper, but they do it as a testimony of re\xc2\xac \nspect and friendly remembrance \xe2\x80\x94these do not discern the \nLord\xe2\x80\x99s body; do not see that this bread represents His body \nwhich was broken for them, and His blood which was spilt for \n\n\nAND DESIGN OF THE EUCHARIST. 157 \n\nthe remission of sins. Their celebration of this ordinance is \nan absolute profanation of it, forasmuch as they do it to \nanother purpose than that for which Christ instituted it It \nwas a maxim among the Rabbins, \xe2\x80\x9c That if the Paschal Lamb \nwere slain in its own name, and the blood sprinkled as that of \nanother sacrifice, the whole was polluted.\xe2\x80\x9d\xe2\x80\x94Or, \xe2\x80\x9c if the offerer \nchanged his intention, during the solemnity, and in the purpose \nof his mind, changed the sacrifice, it was polluted.\xe2\x80\x9d See \nMishna, Tract. Pesachim. This was doubtless true of the \nPass-over, and no less so of the Antitype, for in Christ cru\xc2\xac \ncified, a greater than the Paschal Lamb was present. If the \nblessed God have instituted this solemnity to bring to remem\xc2\xac \nbrance the death of Christ as a sacrifice for sin, and a person, \ncalling himself a Christian , come forward to the sacred feast, \nwith a creed determined against this scriptural, and indeed only \nreligious use of it, does he not in heart change the sacrifice ? \nAre not the crucifixion of the body and the spilling of the blood, \nperverted from their grand purpose; and the awful solemnity \npolluted in his hands ? He pretends to remember Christ cru\xc2\xac \ncified, but he commemorates the sprinkling of His blood not as \nan atonement for sin , but \xe2\x80\x9c as a necessary consequence of \nJewish malice, and of the unshaken integrity of the Founder of \nChristianity, who, to convince the world that he was sincere, \nand that his doctrines were all true, submitted to a painful and \nignominious death!\xe2\x80\x9d Is not this eating and drinking unwor\xc2\xac \nthily ? Can such persons have ever carefully examined the \nbook of God, relative to this matter t If they have not , they \nare greatly to be pitied, and greatly to be blamed if they have; \nand still refuse to acknowledge Him who died for them, their \ncase then is peculiarly deplorable. \n\nOf the ungodly , as comprehending transgressors of all de\xc2\xac \nscriptions, little need be said in proof of their unworthiness. \nSuch, coming to the table of the Lord, eat and drink their own \ncondemnation ; as they profess by this religious act to acknow\xc2\xac \nledge the virtue of that blood which cleanseth from all unrighte\xc2\xac \nousness, while themselves are slaves of sin. Those who sin \nagainst the only remedy, must perish; and it is their condem\xc2\xac \nnation, that God had provided a ransom for their souls, but \nthey refused to accept it; and preferred the bondage of sin to \nthe liberty of the Gospel. None such should ever be permitted \nto approach the table of the Lord : if they (through that gross \nVol. hi.\xe2\x80\x94 x 14* \n\n\n158 \n\n\nA DISCOURSE ON THE NATURE \n\n\nignorance which is the closely wedded companion of profligacy) \nare intent on their own destruction, let the ministers of God \nsee that the ordinance be not profaned by the admission of \nsuch disreputable and iniquitous guests. In many Christian \nchurches there is a deplorable want of attention to this cir\xc2\xac \ncumstance\xe2\x80\x94professor and profane are often permitted to ap\xc2\xac \nproach the sacred ordinance together; in consequence of which, \nthe sincere followers of God are wounded, the weak stumbled, \nand the influences of the Spirit of God restrained. For, can it \nbe expected that God will manifest His approbation when the \npale of His sanctuary is broken down, and the beasts of the \nforest introduced into the Holy of Holies! The evil conse\xc2\xac \nquent on this cannot be calculated ; and these are justly charge\xc2\xac \nable to the account of those who have the management of this \nsacred ordinance. No man should be permitted to approach \nthe table who is not known to be a steady , consistent charac\xc2\xac \nter, or a thorough penitent. If there be an indiscriminate ad\xc2\xac \nmission, there must be unworthy communicants, w ho, instead \nof receiving the cup of salvation, will wring out the dregs of \nthe cup of trembling; for w r e may rest assured that this ordi\xc2\xac \nnance is no indifferent thing: every soul that approaches it \nwill either receive good or evil from it\xe2\x80\x94he will retire a better \nor a worse man\xe2\x80\x94he will have either an increase of the Spirit \nof Christ or of Judas\xe2\x80\x94on him the Lord will graciously smile, \nor judicially frown. \n\nIt may be here asked, \xe2\x80\x9c Who then should approach this \nawful ordinance ? I answer,\xe2\x80\x94Every believer in Christ Jesus \nwho is saved from his sins, has a right to come. Such are of the \nfamily of God; and this bread belongs to the children. On \nthis there can be but one opinion. 2dly, Every genuine peni\xc2\xac \ntent is invited to come, and consequently has a right, because \nhe needs the atoning blood, and by this ordinance, the blood \nshed for the remission of sins is expressively represented. \xe2\x80\x9cBut \nI am not worthy.\xe2\x80\x9d And who is ? There is not a saint upon \nearth, nor an archangel in heaven, who is worthy to sit down \nat the table of the Lord. \xe2\x80\x9cBut does not the apostle intimate \nthat none but the worthy should partake of it ? No.\xe2\x80\x94He has \nsaid nothing of the kind; he solemnly reprehends those who \neat and drink unworthily , and consequently approves of those \nwho partake worthily ; \xe2\x80\x94but there is an essential difference be\xc2\xac \ntween eating and drinking worthily , and being worthy thus \n\n\nAND DESIGN OF TIIE EUCHARIST. lo9 \n\nto eat and drink. He eats and drinks unworthily, who does \nnot discern the Lord\'s body; i. e. who does not consider that \nthis bread represents his body, which, in a sacrificial way, was \nbroken for him ; and this cup , his blood which was poured out \nfor the multitudes, for the remission of sins. The genuine \nbeliever receives the Lord\xe2\x80\x99s Supper in the remembrance of the \natonement which he has received, and of the blood which he \nexpects is to cleanse him from all unrighteousness ; or to keep \nhim clean, if that change have already taken place in his soul. \nThe penitent should receive it in reference to the atonement \nwhich he needs, and without which he knows he must perish \neverlastingly. Thus, none are excluded but the impenitent, \nthe transgressor , and the profane. Believers, however weak, \nhave a right to come; and the strongest in faith need the grace \nof this ordinance. Penitents should come, as all the promises \nof pardon mentioned in the Bible are made to such ; and he \nthat is athirst may take of the water of life freely. None is \nworthy of the entertainment (though all these will partake of \nit worthily ;) but it is freely provided by him who is the Lamb \nof God, who was slain for us, and is worthy to receive glory \nand majesty, dominion and power, for ever and ever! \n\nIn the same tract of Varro, mentioned above, he says, that \n\xe2\x80\x9c in a feast well constituted convivarum numerum incipere \nopportcre a gratiarum numero, et progredi ad musarum; we \nshould begin with the Graces, and end with the Muses by \nwhich he did not merely mean, as Gellius says, that in a feast \nthere should never be fewer than three, never more than nine ; \nbut that every feast should be commenced with order, decency, \nand gracefulness; and should terminate in the increase of \nsocial affection, and the general happiness of the guests. All \nthose who come to this Gospel feast, should come in that \nspirit in which they may expect to meet and please their God; \nhave thereby their brotherly love increased, and their happiness \nin God considerably augmented. It is in reference to this \npoint (the increase of brotherly affection and communion with \nGod) that the apostle says, (1 Cor. v. 7, 8.) to the contentious \nand unloving Christians at Corinth, among whom were dissen- \ntions and schisms, \xe2\x80\x9c Purge out the old leaven, that ye may be \na new and unleavened lump: for even Christ, our Pass-over, \nis sacrificed for us; therefore let us keep the feast, not with \nold leaven, neither with the leaven of malice and wickedness, \n\n\n160 \n\n\nA DISCOURSE ON TIIE NATURE \n\n\nbut with the unleavened bread of sincerity and truth.\xe2\x80\x9d We \nhave already seen with what care the ancient Jews purged \ntheir houses of leaven; and what pains they took to have \nthemselves, their houses, and their utensils pure. This they \ndid by the express command of God, (Exod. xxiii. 18.) who \nmeant thereby not merely their removing all fermented \nsubstances from their houses, but as the apostle properly \nobserves, the leaven of m,alice and wickedness from their \nhearts; without which they could neither love one another, \nnor in any respect please God. Hence the Church of \nEngland very properly requires, in all her communicants, \nthat they should \xe2\x80\x98\xe2\x80\x98 steadfastly purpose to lead a new life, have \na lively faith in God\xe2\x80\x99s mercy through Christ, and be in charity \nwith all men.\xe2\x80\x9d This is, indeed, purging out the old leaven , \nthat the lump may be entirely new and pure. \n\n2 . A proper and convenient place \xe2\x80\x94 Locus electus. \n\nFrom the beginning God has appointed a place where he \nchose to register his name; and this was necessary, in the \ninfancy of revelation, that a proper uniformity might be ob\xc2\xac \nserved in the divine worship, and idolatry be prevented. And, \nthough we know that God is not confined himself to temples \nmade by hands , yet he does condescend to dwell among men \nin such places as are set apart for his worship, and are conse\xc2\xac \ncrated to his name. Hence, the place of public worship must \nbe the most proper for this and every sacred ordinance. Hither \nmen come to wait upon their God; and, in the sanctuary, his \npower and glory are often shown forth. As the house is the \nhouse of God, on entering under the roof a sacred awe, ex\xc2\xac \nceedingly helpful to the spirit of true devotion, is generally felt. \nWhatever we see and hear, calls to our mind different religious \nacts; and as nothing in the place has been devoted to com\xc2\xac \nmon or secular uses , every association of ideas relative to what \nwe see and hear, only serves to deepen each serious impres\xc2\xac \nsion, and excite the soul to the due performance of the different \nparts of divine worship. \n\nThose who have pleaded that every place is equally proper \nfor the worship of God, because He fills the heavens and the \nearth, have not considered the powerful influence of associa\xc2\xac \ntion on the mind of man. Let a man only see, where he \nworships, a series of objects which he every where meets with \nin common life, and he will find it difficult to maintain the \n\n\nAND DESIGN OF THE EUCHARIST. 161 \n\nspirit of devotion. I grant that, in the beginning of the king\xc2\xac \ndom -of Christ, the first converts were obliged to worship in \nprivate houses, and even in such, the holy Eucharist was cele\xc2\xac \nbrated (Acts ii. 46.) and in every age since that time, many \nexcellent Christians have been obliged to use even the meanest \ndwellings for the purposes of religious worship: but where \nbuildings consecrated solely to the service of God can be had, \nthese alone should be used; and therefore the house of God, \nwhether it be church or chapel, ceremonially consecrated or un\xc2\xac \nconsecrated, should be preferred to all others. And here I hope \nI may, without offence, say one word\xe2\x80\x94that it is not a cere\xc2\xac \nmonial consecration of a place to God that can make it pecu\xc2\xac \nliarly proper for his worship ; but the setting the place apart , \nwhether with or without a ceremony, for prayer, praise, preach\xc2\xac \ning, and the administration of baptism and the Lord\xe2\x80\x99s Supper. \nBy this means it becomes properly the house of God, because \nsolely set apart for religious purposes. The lax teaching that \nhas said, every place is equally proper , has brought about with \nthousands that laxity of practice which leads them to . abandon \nevery place of worship, and every ordinance of God. Inno\xc2\xac \nvation is endless, and when it takes place in the worship of \nGod, it seldom stops till it destroys both the form and power \nof religion. The private house is ever proper for family \nworship, and for public worship also, when no place set apart \nfor the purposes of religion can he had; for, in ancient times, \nmany of the disciples of Christ had a church in their houses, \n(see Rom. xvi. 5. Philem. 2.) and in these God manifested his \npower, and showed forth his glory, as he had done in the sanc\xc2\xac \ntuary : but I would simply state, that such dwellings should \nnot be preferred , when, by order of the state, or the consent \nof any religious people, a place is set apart for the purposes \nof divine worship. Thus much may suffice concerning the locus \nelectus of Varro, as far as it can be applied for the illustration \nof the present subject. \n\n3. Tem,pus lectum \xe2\x80\x94A suitable time. \n\nHow often in the year , and at what time of the day , should \nthe Eucharist be celebrated, are questions to which considera\xc2\xac \nble importance has been attached. How often the first Chris\xc2\xac \ntians received the Holy Sacrament cannot be exactly ascer\xc2\xac \ntained. In Acts ii. 42. it is said, that \xe2\x80\x9c they continued stead\xc2\xac \nfastly in the Apostles\xe2\x80\x99 doctrine and fellowship, and in break- \n\n\n162 \n\n\nA DISCOURSE ON THE NATURE \n\n\ning of bread ; and in verse 46. \xe2\x80\x9c they continued daily in \nbreaking bread from house to house.\xe2\x80\x9d We have already \nseen that the forty-second verse probably refers, to the Eucha\xc2\xac \nrist : of the latter, this is not so obvious. However, some have \nsupposed, from this passage, that the Holy Sacrament was \ncelebrated every day , in one or other of the Christians\xe2\x80\x99 houses ; \nand that, therefore, the Eucharist was the daily bread of the \nfirst Christians. And there is some reason to think that \nthis was the case at a very early period of the Christian \nchurch; for Eusebius (Demonstr. Evangel, lib. 1.) says they \ncommemorated the body and blood of Christ co-nfiepxt, daily. \nAnd it is very likely that many understood our Lord\xe2\x80\x99s com\xc2\xac \nmand in so general a sense, that whenever they brake bread , \nthey did it in a sacramental remembrance of Him. If this were \nreally the case, and it is not improbable, it did not long con\xc2\xac \ntinue so, as it soon became a set ordinance, and was not asso\xc2\xac \nciated with any other meal; though, at a very early period, a \nlove-feast often preceded it. From Justin Martyr, and others, \nwe learn that it was celebrated at the conclusion of public wor\xc2\xac \nship, sometimes in the morning , and sometimes in the evening; \nand both Pliny and Tertullian speak of its being celebrated be\xc2\xac \nfore daylight. So that it does not appear that any particular \npart of the day was, at any time, deemed exclusively proper. \n\nAs the Lord\'s day is devoted to public worship, that day, \nabove all others, must be the most proper for the celebration \nof this ordinance ; for the heart is then better prepared to wait \non God without distraction, worldly business being then laid \naside, and consequently, the mind is more free to enter into a \nconsideration of such important mysteries. And as the Lord\'s \nday is the most proper among the days, so the morning of that \nday is the most favourable time on which to celebrate this sa\xc2\xac \ncred ordinance. Toward the close of the day, a man maybe \ncomparatively indisposed toward a profitable commemoration \nof the passion of our Lord, by the fatigue attendant on the \ndifferent religious duties performed during its course; which, \nexhausting the animal powers, renders the mind incapable of \nsuch sublime and pathetic acts of devotion as certainly belong \nto a due performance of the last command of our blessed Lord. \nBut no rule can be given in this case, which will not admit of \nexceptions, and it must be left to those whose business it is to \nconduct the worship of God, to determine, in several cases, \n\n\nAND DESIGN OF THE EUCHARIST. 163 \n\nwhat is the most proper time , as well as which is the most \nproper place. \n\nWith respect to the frequency of celebrating this divine \nordinance, it may be observed, in general, that a medium be\xc2\xac \ntween seldom and frequency should prevail. Some have re\xc2\xac \nceived it daily , others weekly, some once in the month , others \nonce per quarter, and some only once in the year. There is \nsurely a proper medium between the first and last of these \nextremes. Few are so spiritually minded, as to be able to \ndiscern the Lord\xe2\x80\x99s body in a daily, or even weekly use of the \nSacrament. Those who receive it only once in the year, \ncannot sufficiently feel the weight of the divine command. \nThe intervals between the times of celebration are so long, \nthat it is almost impossible to keep up the commemoration of \nthe great facts shadowed forth by this ordinance. On the other \nhand, those who take it daily, or once in the week, become \ntoo much familiarized with it, properly to respect its nature \nand design. I believe it will be found, that those who are \nthus frequently at the Lord\xe2\x80\x99s Supper, do not in general excel \nin deep and serious godliness. Were I permitted to advise \nin this case, I would say, let every proper communicant re\xc2\xac \nceive the Holy Sacrament once every month. Once a year, \nor once in the quarter, is too seldom; once a day, or once in \nthe week, is too frequent: once in the month, or once in \nsix weeks, is the proper mean. \n\nBut what can we think of those who call themselves Chris\xc2\xac \ntians, and very seldom or never are found at the Lord\xe2\x80\x99s table ? \nThey are either despisers or neglecters of the words and \ncommand of their dying Lord, and are unworthy of the bene\xc2\xac \nfits resulting from a due observance of this divine ordinance. \nIf the omission of a prescribed duty be a sin against God, and \nwho dares deny it ? then, these are sinners against their own \nsouls. Many, comparatively sincere, are detained in the back \nground of Christian experience on this very account; and many \nwhole churches labour under the divine displeasure, because \nof the general neglect of this ordinance among their members. \nEvery soul, who wishes not to abjure his right to the benefits \nof Christ\xe2\x80\x99s passion and death, should make it a point with God \nand his conscience to partake of this ordinance, if not twelve \ntimes, at least four or six times in the year; and continue thus \nto show forth the Lord\xe2\x80\x99s death till he come. \n\n\n164 A DISCOURSE ON THE NATURE \n\nWe. have already seen that the Eucharist succeeded to the \nPass-over, and have proved that the Pass-over was intended \nto typify and point out this new covenant rite: the same au\xc2\xac \nthority that made it the bounden duty of every Israelite to keep \n\xe2\x80\xa2the Pass-over, has made it the duty of every Christian to re\xc2\xac \nceive the sacrament of the Lord\xe2\x80\x99s Supper. Who has not read, \n(Numb. ix. 13.) \xe2\x80\x9cThe man that is clean, and is not on a \njourney, and forbeareth to keep the Pass-over, even the same \nshall be cut off from the people ; because he brought not the \noffering of the Lord in his appointed season ; that man shall \nbear his sin.\xe2\x80\x9d Can any thing be more solemn than this ? The \nPaschal Lamb was an expiatory victim; he who offered it to \nGod by faith was received into the Divine favour, and had his \nsins remitted in virtue of that atonement represented by the \nPaschal Lamb. He who did not keep the Pass-over, bore his \nown sin; he offered no sacrifice, therefore his sins were not \nremitted. He who does not receive the Holy Sacrament, in \nreference to the atonement made by the passion and death of \nChrist, shall also bear his own sin. Let no soul trifle here: \nif a man believe that the due observance of this ordinance is \ndivinely authorized, he cannot refrain from its celebration, and \nbe guiltless. \n\nTo multiply arguments in reference to the same subject, \nwould, I apprehend, be absolutely needless. All who truly \nfear God, and whose minds are not incurably warped by their \npeculiar creed, will feel it their highest duty and interest to \nfulfil every command of Christ: and will particularly rejoice \nin the opportunity, as often as it shall occur, of eating of this \nbread, and drinking of this cup, in remembrance that Christ \n\'Jesus died for them. \n\n4. Apparatus non neglectus \xe2\x80\x94Proper cheer and accommo\xc2\xac \ndations. \n\nAfter what has been said, in order to prove that the sacra\xc2\xac \nment of the Lord\xe2\x80\x99s Supper represents a feast upon a sacrifice; \nand that this sacrifice is no less than the body of our Lord \nJesus Christ, which has been broken for us, and the blood of \nthe new covenant sacrifice which has been shed for us ; there \nis no need to attempt to prove, that the provision which God \nhas made, for the entertainment of his guests, is of the most \nexalted and excellent kind ; and that every person may think \nhimself highly favoured indeed, who, with proper dispositions, \n\n\nAN1> DESIGN OF THE EUCHARIST* 1(35 \n\nis permitted to sit down at the table of the Lord. In order, \ntherefore, that each may feel himself thus honoured and privi\xc2\xac \nleged, it is of vast importance that the symbols of this sacrifice \nspeak, as much as possible, to the heart, through the medium \nof the senses. Hence, the bread used should be the purest \nand best that can possibly be procured, and the wine should \nbe of the same quality; that as far as possible, the eye, the \ntaste, and the smell may be pleasingly gratified.\' What a most \nunfavourable impression must stale or bitter bread, acid or \nvapid wine, make upon the mind ! Are these fit symbols of \nthis most precious sacrifice ? Would we have at our own tables, \neven on ordinary times, such abominable aliments as those \nsometimes laid on the Lord\xe2\x80\x99s Table ? Church-wardens, and su\xc2\xac \nperintendents of this ordinance in general, should take good \nheed, that not only every thing be done decently and in order, \nbut that the elements be of the most excellent kind. If a man\xe2\x80\x99s \nsenses be either insulted or tortured by what is recommended \nto him as a mean of salvation, is it likely that his mind will so \nco-operate with the ordinance as to derive spiritual good \nfrom it ? Certainly not. In such a case he may attend the \nordinance as a duty, and take up the per/ormance as a \ncross ; but it will be impossible for him to derive real be\xc2\xac \nnefit from it.\xc2\xab Besides, a sensible, conscientious man must \nbe disgusted with the slovenly and criminally negligent man\xc2\xac \nner in which this sacred ordinance is. celebrated. The \nPass-over, it is true, was to be eaten by the Jews with bitter \nherbs, in remembrance of their former bondage ; but the sacra\xc2\xac \nment of the Lord\xe2\x80\x99s Supper is a commemoration of the most \nglorious and auspicious event that ever took place since God. \nlaid the foundation of the universe. It is, in a word, a synop\xc2\xac \nsis, or general view, of all that is called the glad tidings of \nsalvation , through the incarnation, passion, death, resurrec\xc2\xac \ntion, ascension, and intercession of Jesus Christ, the world\xe2\x80\x99s \nSaviour and the sinner\xe2\x80\x99s Friend. In the primitive church, it \nwas always esteemed a feast, and never accompanied with \nany act of mortification. Those who think this circumstance \nis unworthy of serious regard, show thereby how little they \nknow of human nature; and how apt some are to affect to be \nwise above what is written, and to fancy themselves above that \nwhich is, in reality, above them . Let, therefore, not only the \nelements , but the whole apparatus , and even the inode of ad- \nVol. hi.\xe2\x80\x94y 15 - \n\n\n166 \n\n\nA DISCOURSE ON THE NATURE \n\n\nministering, be such as shall meet and please all the senses, \nand through their medium, affect and edify the soul. With \nsuch helps, under the influence of the blessed Spirit, devotion \nmust be raised, the flame of pure gratitude kindled, the hun\xc2\xac \ngry soul fed, and believers built up on their most holy faith. \n\nBut has not every private Christian a right to administer \nthis sacred Ordinance ? In a pamphlet not long ago published, \na good mistaken man says, \xe2\x80\x9c Any sincere Christian has a right \nto administer the Lord\xe2\x80\x99s Supper to himself or to others.\xe2\x80\x9d \nWhere is this written in the annals of the church of Christ ? \n\xe2\x80\x94Nowhere. Nor was there ever any decent, regular sect of \nChristians, that ever acted so. The accredited minister, the man \nwho was set apart according to the custom of his community, \nwas the only person who was ever conceived to have a right to \nadminister this ordinance ; as he alone could judge of the per\xc2\xac \nsons who were proper to be admitted. Where private persons \nhave assumed this important function, they have brought the \nordinance of God into contempt; and they, and their deluded \npartisans, have generally ended in confusion and apostacy. \nWherever there is a religious people, who have their regular \n\xe2\x80\x9e accredited ministers , they and they only should administer \nthis ordinance. No private individual, no man who has not \nauthority from some particular branch of the church of God, \nthrough the proper officers whose business.it is to watch over \nand feed the flock of Christ, should dare to take upon himself \nsuch an awful and responsible function. The self-appointed \nman in this ordinance, is an intruder into the sacred fold ; is \nthe parent of indecency and disorder, and will have a solemn \naccount to render to God for disturbing the peace of a Chris\xc2\xac \ntian society, and leading the simple astray from the paths of \ntheir companions. We may safely state that nothing like this \nwas ever allowed or practised in the primitive church : and the \ndoctrine of the pamphlet on this point, to which I have already \nreferred, is a doctrine replete with mischief, and totally un\xc2\xac \nsupported by God\xe2\x80\x99s word, or the practice of the purest ages \nof Christianity. \n\nBut the inquiry is of great importance, \xe2\x80\x9c Who are they who \nshould administer this sacred ordinance ?\xe2\x80\x9d I answer,\xe2\x80\x94Every \nminister of Jesus Christ; for, every man who is called to preach \nthe Gospel, is called to feed the flock of God. If a man who \nprofesses to preach the Gospel, can prove that he has no au- \n\n\nAND DESIGN OF THE EUCHARIST. 167 \n\nthority to administer the Sacrament of the Lord\xe2\x80\x99s Supper, I \ncan prove to him that he has no authority to preach : for, how \ncan lie bear proper testimony to the atonement, who cannot \nlegitimately use the sacred symbols which best represent it ? \nBut this is both an idle and foolish conceit; for he who is \n\'called to preach the Gospel, is called to administer all the or\xc2\xac \ndinances of the church of Christ. But it has been further \nasked, \xe2\x80\x9c May not any truly Christian man or woman deliver \nthe sacred elements to others after consecration ? I answer,\xe2\x80\x94 \nThe ministers of the Gospel alone , should dispense the sym\xc2\xac \nbols of the body and blood of Christ; every truly religious \nperson will feel it much more edifying to receive this bread \nand wine from the hands of his pastor than from any member \nof the Church, how holy soever he may be. The minister \nalone consecrated the elements in all periods of the Christian \nChurch, though sometimes the deacons delivered them to the \npeople ; but even this was far from being a common case ; for, \nin general, the minister not only consecrated but delivered the \nelements to each communicant. \n\nI shall not dispute here about the manner in which a man \nmay be appointed to officiate in any branch of the church of \nGod. The pure church of Christ exists exclusively nowhere. \nIt lives m its universality in the various congregations and \nsocieties which profess the gospel of the Son of God: there\xc2\xac \nfore, I contend not here, for this or that mode of ordination ; \nbut I contend that the man alone who is appointed to minis\xc2\xac \nter in holy things, according to the regular usages of that church \nof God to which he belongs, has a right to attempt to preach \nGod\xe2\x80\x99s holy word, or to administer his sacraments. \n\n\xe2\x80\x9c Let all things,\xe2\x80\x9d says the apostle, \xe2\x80\x9c be done decently and \nin orderthis command should be felt in its most extensive \nsense, in every thing relative to this ordinance. To cut off \nall occasion of offence, and to make every part of the ordi\xc2\xac \nnance edifying and salutary, every minister should take care \nthat his whole deportment be grave, and all his words solemn \nand impressive; not only the sacred elements should be of the \npurest and best quality, but also the holy vessels, of whatever \nmetal, perfectly clean and decently arranged on the table. The \ncommunicants, in receiving the bread and wine, should not be \nhurried , so as to endanger their dropping the one, or spilling \nthe other, as accidents of this kind have been of dreadful con- \n\n\n168 \n\n\nA DISCOURSE ON THE NATURE \n\n\nsequence to some weak minds. The pieces of bread should \nbe of a convenient size, not too small, (which is frequently the \ncase,) as it is then impossible to take them readily out of the \nhands of the minister. No communicant should receive with \na glove on : this is indecent, not to say irreverent. Perhaps \nthe best way of receiving the bread is to open the hand, and \nlet the minister lay it upon the palm, whence it may be taken \nby the communicant with readiness and ease. \n\nAs to the posture in which it is received, little need be said, \nas the subject is of no great importance. Our Lord and his \ndisciples certainly took it in a reclining posture, as this was \nthe Jewish custom at meals; and where there are only ten or \ntwelve communicants, the reclining mode, though contrary to \nthe custom of all western countries, may be literally and inno\xc2\xac \ncently copied ; but where there are from 500 to 1000 commu\xc2\xac \nnicants, this would be impracticable. There is no evidence, \nin the sacred text, that they stood with their staves in their \nhands, and their loins girded, as the ancient Israelites did at \ntheir first celebration of the Pass-over; the reverse seems in\xc2\xac \ndicated in the accounts given by the Evangelists, as they par\xc2\xac \nticularly assert that he sat down , or reclined, uvxKeiro, with \nhis disciples. Some choose to sit , as at their ordinary meals; \nwhen this is a custom among a whole religious sect, no man \nis authorized to blame it:\xe2\x80\x94provided it can be done in a pro\xc2\xac \nper spirit of devotion, it may be as profitably received in that \nas in any other way. In the primitive church it was generaWy \nreceived standing , and always so on the Lord\xe2\x80\x99s Day , and on \nthe interim between Easter and Whitsuntide; as, on those \ntimes, it was deemed unlawful to kneel in any part of divine \nworship. In the church of Rome , and in the church of Eng\xc2\xac \nland, all the communicants receive kneeling : the former kneel, \nbecause they worship the consecrated wafer; the latter, who \nreject this sentiment with abhorrence, nevertheless kneel, the \nbetter to express submission to the divine authority , and a \ndeep sense of their own unworthiness. The posture itself of \nkneeling, it must be confessed, is well calculated to excite and \nimpress such sentiments; and perhaps, upon the Whole, is pre\xc2\xac \nferable to all others. It is, however, a matter of compara\xc2\xac \ntively small moment, and should never be the cause of dissen\xc2\xac \nsion among religious people; only, in every church and con\xc2\xac \ngregation, for the sake of order\xc2\xbband uniformity, all should sit , \n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n169 \n\n\nor all should kneel. Let the former consider, that they sit \nnot at a common meal; and let the latter reflect, that they are \nbowed before that God who searches the heart. The words \nused in consecration should, undoubtedly, be taken from the \nSacred Scriptures; and the form used in the church of Eng\xc2\xac \nland is, beyond all controversy, the best-of its kind. Nothing \ncan be more devout, more solemn, more impressive than \nthis. The passages of Scripture suitable to the occasion, are \nhere well chosen; and are connected w r ith remarks, observa\xc2\xac \ntions, petitions, and ejaculations, that at once breathe the most \npure and sublime spirit of devotion. No truly godly man can \n.use this form without deriving the highest spiritual advantages \nfrom it.\xe2\x80\x94This is my opinion, but I leave others^ to follow their \npeculiar customs. \n\nFrom the great respect that was paid to this ordinance, in \nancient times, it is sufficiently evident that uncommon influences \nof the Spirit of God accompanied the celebration of it. Hence \nthose epithets applied to it by St. Ignatius, in his epistle to \nthe Ephesians, \xe2\x80\x9c Brethren, stand fast in the faith of Jesus \nChrist\xe2\x80\x94in His passion and resurrection ; breaking that one . \nbread which is the medicine of immortality, the antidote \nagainst death, and the means of living in God by Christ Jesus; \nthe medicament that expels all evil .\xe2\x80\x9d In thosp times, the com\xc2\xac \nmunicants discerned the Lord\xe2\x80\x99s body; they perceived that it \nrepresented the sacrifice which was offered for them, and \npointed out the Lamb, newly slain, before the throne: they \npartook of it, therefore, with strong faith in the atoning efficacy \nof the death of Christ, which they had thus represented, at \nonce, both to the eyes of their body and those of their mind; \nand the natural consequence was, that the glory of God fdled \nthe place where they sat, and the souls that worshipped in it. \nThose were the days of the Son of Man , and might be again \namply realized, were the Holy Eucharist rightly administered \nand scripturally received. \n\nIn the apparatus of this feast, a contribution for the support \nof the poor should never be neglected. This was a custom \nreligiously observed. from the very remotest antiquity of the \nChristian era. This is the only way we have of giving a sub\xc2\xac \nstantial form to our gratitude, and rendering it palpable. The \npoor, and especially the pious poor, are the proper represen\xc2\xac \ntatives of Him, who, though He was rich , yet for our sakes \n\n\n170 \n\n\nA DISCOURSE ON THE NATURE \n\n\nbecame poor, that we, through His poverty, might be richt He, \nthen, who hath pity on the poor lendeth to the Lord.\xe2\x80\x94Let no \nman appear at this ordinance empty handed; and let every \nman give as God has prospered him. \n\nIt might be deemed necessary by some, that at the close of \nsuch a Discourse, proper directions should be given how to \nreceive profitably, and how to behave before and after com\xc2\xac \nmunicating. But this is so generally well provided for, in the \nsermons commonly preached on such occasions, and by books \nof devotion, that it may well be dispensed with here. Besides, \nmuch may be collected from the preceding pages themselves, \nthe grand object of which is to teach men horn to discern the \nLord\'s body in, this holy Institution; and they that do so, can\xc2\xac \nnot use it unprofitably. \n\nIV. It may be just necessary to state a few reasons for fre\xc2\xac \nquenting the table of the Lord, and profiting by this ordinance, \nwhich either have not been previously mentioned, or not in a \nmanner sufficiently pointed to ensure their effect. \n\n1. Jesus Christ has commanded His disciples to do this in \nremembrance of Him: and, were there no other reason, this \ncertainly must be deemed sufficient by all those who respect \nHis authority as their Teacher and Judge. He who breaks one \nof the least of His commandments, (and certainly this is not \none of the least of them,) and teaches others, either by precept \nor example, so to do, shall be called least in the kingdom of \nheaven. What an awful reproof must this be to those who \neither systematically reject, or habitually neglect, this holy \nordinance. \n\n2. As the oft-repeated sacrifices in the Jewish church, and \nparticularly the Pass-over, were intended to point out the Son \nof God till He came; so, it appears our blessed Lord designed \nthat the Eucharist should be a principal mean of keeping in \nremembrance his passion and death; and thus show forth \nHim who has died for our offences; as the others did Him, \nwho, in the fulness-of time, should die. \n\nI believe it will be generally found, that those who habitu\xc2\xac \nally neglect this ordinance, seldom attach much consequence \nto the doctrine of the atonement, and those kindred doctrines \nessentially connected with it. \n\nThough I am far from supposing that the Holy Eucharist \nis itself a sacrifice , which is a most gross error in the Romish \n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n171 \n\n\nchurch; yet lamas fully convinced that it can never be scrip- \nturally and effectually celebrated by any but those who consi\xc2\xac \nder it as representing a sacrifice , even that of the life of our \nblessed Lord, the only available sacrifice for sin ; and that the \nEucharist is the only ordinance, instituted by divine appoint\xc2\xac \nment among men, in which any thing of the ancient sacrifi\xc2\xac \ncial forms yet remains; and that this, in its form , and in the \nmanner of its administration, partakes so much of the ancient \nexpiatory offerings, literally considered, and so much of the \nspirit and design of those offerings, as ever to render it the taiost \nlively exhibition both of the sign and the thing signified; \nand, consequently, a rite the most wisely calculated to show \nforth the death of the Son of God, till He shall come to judge \nthe quick and the dead. \n\n3. As it is the duty of every Christian to receive the Holy \nEucharist, so it is the duty of every Christian minister to see \nthat the people of God neither neglect nor lose sight of this \nordinance. They should not only strongly inculcate the duty \nof frequently communicating, but they should lead them to \nthose green pastures; and deliver to them the sacred symbols. \nHow can any ministers answer it to God, who preach from \nyear to year, without once administering the Lord\xe2\x80\x99s Supper? \nThis is a sinful innovation of modern times: the ancient \nchurch of God knew nothing of this, nor of the no less flagrant \nabsurdity of obliging genuine Christian converts to go to \nstrange communions to receive the symbols of their Lord\xe2\x80\x99s \nsacrifice; refusing, either through voluntary humility, or a \nbase man-pleasing disposition , to administer to those who \nhave been gathered out of the corruption that is in the world, \nan ordinance by which they may be most blessedly built up \non their most holy faith. How such ministers can answer for \nthis to God, I cannot tell: but to such, \xe2\x80\x9c the hungry sheep \nlook up, and are not fed !\xe2\x80\x9d \n\n4. But there is another reason why this duty should be con\xc2\xac \nsidered as imperiously binding on every Christian soul. It is \na standing and inexpugnable proof of the authenticity of the \nChristian religion. An able writer of our own country has \nobserved, that a matter of fact , however remote, is rendered \nincontestable by the following criteria :\xe2\x80\x941. \xe2\x80\x9c That the matter \nof fact be such as men\xe2\x80\x99s senses, their eyes and cars, may be judges \nof.\xe2\x80\x942. That it be done publicly .\xe2\x80\x943. That both public monu - \n\n\n172 \n\n\nA DISCOURSE ON THE NATURE \n\n\nmerits be kept up in memory of it, and some outward actions \nbe\'performed.\xe2\x80\x944. That such monuments , and such actions \nor observances , be instituted and do commence from the time \nthat the matter of fact was done.\xe2\x80\x9d Now all these criteria, he \ndemonstrates, concur in relation to the matters of fact recorded \nof Moses and of Christ. The miracles of our Lord were done \npublicly, and in the face of the world. Three thousand souls \nat one time, and five thousand at another, were converted to \nChristianity on the evidence of these facts. Baptism , and the \nLord\'s Supper , were instituted as perpetual memorials of these \nthings; at the very time in which they were said to have been \ndone; and these have been observed in the whole Christian \nworld\'from that time till now. Therefore* the administra\xc2\xac \ntion of these sacraments is an incontestible proof of the \nauthenticity of the Christian religion. See Leslie\xe2\x80\x99s Easy \nMethod with the Deists. \n\nIt is not, therefore, merely for the purpose of calling to re\xc2\xac \nmembrance the death of our blessed Lord, for the increase \nand confirmation of our faith ; it is not merely that the church \nof Christ should have an additional mean, whereby God might \ncommunicate the choicest influences of his grace and Spirit to \nthe souls of the faithful, that Christians should conscientiously \nobserve, and devoutly frequent the sacrament of the Lord\xe2\x80\x99s \nSupper; but they should continue carefully to observe it as a \npublic far-speaking and irrefragable proof of the divine au\xc2\xac \nthenticity of our holy religion. Those, therefore, who neglect \nthis ordinance, not only sin against the commandment of Christ, \nneglect that mean by which their souls might receive much \ncomfort and edification, but as far as in them lies, weaken \nthose evidences of the religion they profess to believe, which \nhavb been one great cause, under God, of its triumphing over \nall the persecution and contradiction of the successive ages of \ninfidelity, from its establishment to the present hour. Had all \nthe followers of Christ treated this divine ordinance as a few \nhave done, pretending that it is to be spiritually understood, \n(from a complete misapplication of John vi. 63.) and that no \nrite or form should be observed in commemoration of it, \nwhere had been one of the most convincing evidences of Chris\xc2\xac \ntianity this day ! What a master-piece was it in the economy \nof Divine Providence, that a teaching like this was not per\xc2\xac \nmitted to spring up in the infancy of Christianity, nor till six- \n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n173 \n\n\nteen hundred years after its establishment, by which time, its \ngrand facts had been rendered incontrovertible! Such is the \nwisdom of God, and such his watchful care over his church! \nSincerely I thank God, that this sentiment has had but a very \nlimited spread and never can be general, while the letter and \nspirit of Christianity remain in the world. \n\nThe discourse which our Lord held with the Jews, John \nvi. 30 \xe2\x80\x9463. concerning the manna which their fathers ate in \nthe wilderness, and which he intimates represented himself, has \nbeen mistaken by several for a discourse on the holy sacra\xc2\xac \nment. The chronology of the Gospels sufficiently proves, that \nour Lord spake these words in one of the synagogues of Ca\xc2\xac \npernaum, at least twelve months before the institution of the \nEucharist. Nor has it any reference whatever to that ordi\xc2\xac \nnance. No man has ever yet proved the contrary. \n\nIn this place a question of very great importance should be \nconsidered\xe2\x80\x94\xe2\x80\x9c Is the ungodliness of the minister any prejudice \nto the ordinance itself, or to the devout communicant ?\xe2\x80\x9d I an\xc2\xac \nswer\xe2\x80\x941. None who is ungodly should ever be permitted to \nminister in holy things, on any pretence whatever ; and in this \nordinance in particular, no unhallowed hand should ever be \nseen.\xe2\x80\x942. As the benefit to be derived from the Eucharist de\xc2\xac \npends entirely on the presence and blessing of God, it cannot \nbe reasonably expected that he will work through the instru\xc2\xac \nmentality of the profligate or the profane. Many have idled \naway their time in endeavouring to prove, that the ungod\xc2\xac \nliness of the minister is no prejudice to the worthy com - \nmunicanU but God has disproved this by ten thousand in\xc2\xac \nstances, in which he has, in a general way, withheld his di\xc2\xac \nvine influence, because of the wickedness or worthlessness of \nhim who ministered, whether bishop, priest, minister or \npreacher. God has always required, and ever will require \nthat those who minister in holy things shall have upright \nhearts and clean hands. Those who are of a different charac\xc2\xac \nter, bring the ordinance of God into contempt, and are intru\xc2\xac \nders into the fold of Christ. \n\n\xe2\x80\x9c But supposing a man has not the opportunity of receiving \nthe Eucharist from the hands of a holy man, should he not \nreceive it at all ?\xe2\x80\x9d I answer,\xe2\x80\x94I hope it will seldom be found \ndifficult to meet with this ordinance in the most unexception\xc2\xac \nable way ; but should such a case occurs that it must be either \nVol. hi. \xe2\x80\x94z \n\n\n174 \n\n\nA DISCOURSE ON THE NATURE \n\n\nreceived from an improper person, or not received at all; I \nwould then advise,\xe2\x80\x94Receive it by all means; as you will \nthereby bear a testimony to the truth of the new covenant, and \ndo what in you lies to fulfil the command of Christ: if, there\xc2\xac \nfore, it be impossible for you to get this ordinance in its pu\xc2\xac \nrity, and properly administered, then take it as you can ; and \nGod, who knows the circumstances of the case, will not with\xc2\xac \nhold from you a measure of the divine influence. But this \ncan be no excuse for those who, through a blind or bigotted \nattachment to a particular place or form , choose rather to \ncommunicate with the profane, than receive the Eucharist, ac\xc2\xac \ncording to the pure institution of Jesus Christ, from the most \nunblemished hands ; and in company with saints of the first \ncharacter ! Of all superstitions, this is the most egregious and \nculpable. It is an abomination that maketh desolate ; and \nhas been often found in the holy place. Profanity and sin will \ncertainly prevent the Divine Spirit from realizing the sign in \nthe souls of worthless ministers and sinful communicants ; but \nthe want of episcopal or presbyterial ordination in the person, \nor consecration in the place , can never prevent Him, who is \nnot confined to temples made by hands, and who sends by \nwhom he will send, from pouring out his Spirit upon those \nwho call faithfully upon his name, and who go to meet him \nin his appointed ways. \n\nBut even serious Christians may deprive themselves of the \ndue benefit of the Eucharist by giving way to hurry and pre\xc2\xac \ncipitation. Scarcely any thing is more unbecoming than to \nsee the majority of communicants as soon as they have received, \nposting out of the church or chapel; so that at the conclusion \nof the ordinance, very few are found to join together in a gen\xc2\xac \neral thanksgiving to God for the benefits conferred by the pas\xc2\xac \nsion and death of Christ, by means of this blessed ordinance. \nAll the communicants, unless absolute necessity oblige them \nto depart, should remain till the whole service is concluded, \nthat the thanksgiving of many may, in one general acclama\xc2\xac \ntion, redound to the glory of God and the Lamb. \n\nIn many congregations, where the communicants are very \nnumerous, this general defection is produced by the tedious \nand insufferable delay occasioned through want of proper as\xc2\xac \nsistants. I have often seen six hundred, and sometimes one \nthousand communicants and upwards, waiting to be served by \n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n175 \n\n\none minister ! Masters and heads of families are obliged to \nreturn to their charge ; mothers are constrained to hurry home \nto their children, and servants to minister to their respective \nfamilies. And who in this case could blame them ? Religion \nwas never intended to break in on family obligations, nor to \nsupersede domestic duties. \n\nIn all large congregations, there should be at least three min\xc2\xac \nisters, that hurry may be prevented, and the ordinance con\xc2\xac \ncluded in such a reasonable portion of time, that no per\xc2\xac \nson may be obliged to leave the house of God before the con\xc2\xac \ngregation is regularly dismissed. Those who have no such \ncalls , and indulge themselves in the habit of hurrying away \nas soon as they have received the sacred elements, must an\xc2\xac \nswer to God for an act that not only betrays their great want \nof serious godliness; but borders, I had almost said, on pro\xc2\xac \nfanity and irreligion. Judas, of all the disciples of our Lord, \nwent out before the Holy Supper was concluded ! Reader, wilt \nthou go and do likewise? God forbid ! \n\n\n176 \n\n\nA DISCOURSE ON THE NATURE \n\n\nPOSTSCRIPT. \n\n\nAs it has been strongly asserted that the British churches \nbelieved the Doctrine of Transubstantiation till the time of the \nReformation ; and that the Reformation was, in that case, a \nmost manifest innovation on the ancient Doctrine\xe2\x80\x94I shall beg \nleave to add here a few extracts from a Saxon Homily; and \n-dElfric\xe2\x80\x99s Epistles written in Saxon about A. D. 936, to Wulfsine, \nBishop of Sherburne. Throughout the whole of this Homily, \nthe bread and wine are stated to be understood ghostly g aptlice, \nand spiritually , as the body and blood of Christ. Quoting \n1 Cor. x. They ate the same spiritual meat , and drank the same \nspiritual drink , he says, \xe2\x80\x9c Neither was that stone then from \nwhich the water ran, hodely Christ , ac he getacnobe Cpipt, \nbut it signified Christ , because that heavenly meat that fed \nthem forty years, and that water which from the stone did flow \nhsepbe getacnunge Cpitep lichaman anb hip blobep had \nsignification of Christes bodye and his bloude , that nowe be \noffered daylye in Godes churche : it was the same which we \nnow offer na hchamlice ac gaptlice not bodely but ghostly. \nMoyses and Aaron saw that the heavenly meat was visible and \ncorruptible ; ac hi unfcepptobon gaptlice be bam gepepen- \nllcum binge anb hit gaptlice bigbon and they understood it \nspiritually and received it spiritually. The Saviour saith, \nHe that eateth my jleshe and drinketh my blood hath everlast\xc2\xac \ning lyfe: and He bad them eat, not that body which He was \ngoing about with, nor that blood to drink which he shed for \nus ; ac hi maenbe mib ]?am popbe be halige hupel but he \nmeant by that word, the holy Eucharist be gaptlice ip hip \nlichama anb hip blob which spiritually is , His body and His \nblood. \n\n\xe2\x80\x9c In the old law, faithful men offered to God divers sacri\xc2\xac \nfices that had for signification topeapbe g^jQacnunge (to\xc2\xac \nwards betokening) of Christes body ; certainly this v\xc2\xbb ire l Eu- \n\n\n\nAND DESIGN OF THE EUCHARIST. i?7 \n\ncharist , which we do now hallow at God\xe2\x80\x99s altar rp gemynb \nCpiptep lichaman is a remembrance of Christ\'s body, which \nHe offered for us : anb hip blobep be he pop up ageat and \nof His blood which He shed for us." \n\nThat our Saxon ancestors being before the time of the Nor\xc2\xac \nman Conquest, communicated in both kinds , is evident from \nthe direction given in this paschal sermon , to \xe2\x80\x9c mingle water \nwith the wine which shall be for the holy Eucharist; because \nthe water signifieth the people; and the wine Christ\xe2\x80\x99s blood, anb \npopbi ne pceal na]?op buton oJ?pum beon geopppobe aet \nbaepe halgan maeppan. And therefore shall neither the one \nwithout the other be offered at the holy Mass , that Christ \nmay be with us and we with Christ.\xe2\x80\x9d \n\nWriting to Wulfstane, Archbishop of York, AElfric says, \n\xe2\x80\x9c The Lord which hallowed the Eucharist before his suffer\xc2\xac \nings, saith that the bread was His own body , and that the wine \nwas truly His blood \xe2\x80\x94and yet that lively bread is not bodily \nso, notwithstanding ; not the selfsame body that Christ suffer\xc2\xac \ned in: nor that holy wine is the Saviour\xe2\x80\x99s blood which was \nshed for us on lichamlican binge ac on gapthcum angyte in \nbodily thing (or meaning) but in spiritual understanding. \n\nThe Apostle hath said, that they all did eat the same spirit\xc2\xac \nual meat; and they all drank the same spiritual drink Ne cpae]? \nhe na lichamlice, ac gapclice, he saith not bodily but spir\xc2\xac \nitually. And Christ was not yet born, nor His blood shed \nwhen the people of Israel ate that meat and drank of that stone; \nand the stone was not bodily Christ, though he so said. It \nwas the same mystery in the old Law, and they did spiritually \nsignify that spiritual Eucharist of our Saviour\xe2\x80\x99s body, which \nwe consecrate now.\xe2\x80\x9d \n\nThe preceding extracts are taken from a very rare work, \nintituled \xe2\x80\x9c A Testimonie of Antiquitie, shewing the auncient \nfayth in the Church of England, touching the Sacrament of \nthe Body and Bloude of the Lorde here publikely preached, \nand also receaved in the Saxons tyme, above 600 yeares agoe. \nJmprinted at London by Iohn Day,\xe2\x80\x9d 18mo. without date, but \nfrom other circumstances, we know that it was printed in \n1567. At the conclusion of the Sermon is the following \nattestation, signed by Matthew Parker, Archbishop of Canter\xc2\xac \nbury, Thomas, Archbishop of York, and thirteen other Bishops. \n\n\xe2\x80\x9cAs the writynges of the fathers euen of the first age of the \n16 \n\n\n178 \n\n\nA DISCOURSE ON THE NATURE \n\n\nChurche bee not thought on all partes so perfect, that whatso- \neuer thyng hath beene of the spoken ought to be receaued \nwithout all exceptio (which honour truelye them selues both \nknewe & also haue confessed to be onely due to the most \nholy & tryed word of God :) So in this Sermon here published \nsome thynges be spoken not consonant to sounde doctrine: \nbut rather to such corruption of greate ignoraunce and super\xc2\xac \nstition, as hath taken roote in the church of log time, being \nouermuch cumbered with monckery.\xe2\x80\x94But all these thynges \nthat be thus of some reprehensio be as it wer but by the \nway touched: the full and whole discourse of all the former \nparte of the Sermo, & almost of the whole Sermon is about \nthe vnderstanding of the Sacramentall bread <fc wine howe \nit is the bodye and bloude of Christ our Sauiour, by which \nis reuealed and made knowen, what hath beene the common \ntaught doctrine of the church of England on this behalfe many \nhundreth yeares agoe, contrarye vnto the vnaduised wri- \ntyng of some nowe a dayes. No we that thys foresayd Saxon \nHomely with the other testimonies before alleadged, doe fullye \nagree to the olde auncient bookes (whereof some bee written \nin the olde Saxon, and some in the Lattyne) from whence \nthey are taken; these here vnder written vpon diligent peru\xc2\xac \nsing, & comparing the same haue found by conference, that \nthey are truelye put forth in print without any adding, or with\xc2\xac \ndrawing any thyng for the more faithful reporting of the \nsame; and therefore for the better credite hereof haue sub\xc2\xac \nscribed their names. \n\nMatthewe Archbyshop of Canterburye. \nThomas Archbyshop of Yorke. \n\nEdmunde Byshop of London, \nlames Byshop of Durham. \n\nRobert Byshop of Winchester. \n\nWilliam Byshop of Chichester, \nlohn By shop of Hereford. \n\nRichard By shop of Elye. \n\nEdwine Byshop of Worcester. \n\nNicholas By shop of Lincolne. \n\nRichard By shop of S. Dauys. \n\nThomas Bishop of Couentry and Lichfield. \nIohn Bishop of Norwiche. \xe2\x80\xa2 \nlohn Bishop of Carlyll. \n\nNicholas Bishop of Bangor. \n\n\nAND DESIGN OF THE EUCHARIST. \n\n\n179 \n\n\nWith diuers other personages of honour and credite subscri- \nbyng their names, the recorde whereof remaines in the hands \nof the moste reuerend father Matthewe, Archbishop of Can\xc2\xac \nterbury.\xe2\x80\x9d \n\nThe above Testimony is of considerable consequence in the \ncontroversy about the Eucharist, as far as the Protestant church \nin these kingdoms is concerned. The pure evangelical doc\xc2\xac \ntrine of the church of England relative to the Sacrament of \nthe Lord\xe2\x80\x99s Supper, far from being only Protestant, is hereby \nshown to have been the doctrine that was held by the British \nchurches, nearly 900 years ago ; 600 years before the Refor\xc2\xac \nmation took place, which in fact only restored the ancient \ndoctrine that had been corrupted by Popery. \n\nWhen therefore the Papists insultingly asked our ancestors, \n\xe2\x80\x9c Where was your doctrine before Luther ?\xe2\x80\x9d They might not \nonly have answered, In the Bible, where yours never was ; but \nmight also have added, \xe2\x80\x9c In our ancient church and service- \nbooks still extant in our original mother tongue; and which \ncontinue to exist as a monument of your new-fangled doctrine \nand corruption of the truth of God.\xe2\x80\x9d \n\n\n\n\xe2\x80\xa2 \xe2\x80\xa2 \n\n\n\n\n\nSERMON XXXIY. \n\n\nSALVATION BY FAITH. \n\n\nACTS, Chap. $vi. ver. 30, \nWhat must I do to be saved 1 \n\n\nADVERTISEMENT. \n\nThe writer of this Discourse seeks truth of every descrip\xc2\xac \ntion ; especially, religious truth. For more than half a cen\xc2\xac \ntury he has been in pursuit of it; and has neglected no means \nto attain it. He has watched with the ancients ; has laboured \nwith the moderns ; and has searched the Scriptures; and \nearnestly prayed for the succours of the Spirit of Wisdom, \nthat he might know the Truth, acknowledge it, and spread it \nabroad according to the power with which the Father of lights \nmight endue him. He has acquainted himself with religious \nsystems in general; he has examined with diligence, and he \nhopes, he may say, with conscientious candour, creeds and \ncatechisms, confessions of faith, and bodies of divinity, in great \nnumbers. All these have professed to refer him to the Bible ; \nand from them all he turned to his Bible\xe2\x80\x94he has read it care\xc2\xac \nfully, with intense study and fervent prayer. As far as it was \npossible, he has divested himself of all the prejudices he might \nhave received from preconceived opinions ; and that he might \nnot be warped by the common phraseology of religion, and \ntheological expressions in general use, he has examined the \noriginals of the 1 Sacred Books; and, for his own use and \nsatisfaction, translated every word of the Old and New Testa\xc2\xac \nments ; and compared the originals with all the ancient and \n\n\n\n\n\n\n\n\nADVERTISEMENT. \n\n\n181 \n\n\nmodern versions , which were within his reach; not neglect\xc2\xac \ning the commentaries of the ancient Fathers , nor those of \nlearned and pious men in modern times. He could do no \nmore\xe2\x80\x94and after all this labour, what has he found ? Should \nhe answer\xe2\x80\x94 I have found the TRUTH ; every man, whose \nreligious creed might differ from his, would pronounce him \narrogant: while believing in the same moment that his own \nwas the truth, though he had not taken the hundredth part of \nthe trouble to form it, which the writer of this Discourse has \ndone to form that which he has published to the world. To \nsave all such persons from the pain of harsh judgment, and to \nshow others that this trumpet gives no indeterminate nor uncer\xc2\xac \ntain sound; he says he has found the Truth , as far as the \nsatisfaction of his own mind, and his personal salvation, are \nconcerned. If there be still many branches of truth, relating \nto God and the eternal world, which he has not discovered; it \nis because they either cannot be known in this state of being; \nor, his understanding cannot comprehend them. \n\nHow a man may obtain and retain the favour of his Maker ? \nhow a sinner may be reconciled to his God, and be saved \nfrom his sins ?\xe2\x80\x94have appeared to him questions of the highest \nimportance, and he has attempted their discussion in the fol\xc2\xac \nlowing pages. He has not pretended to examine systems of \nreligion in detail, but merely the plans of what may be called \ninitiatory salvation. On the awfully important subject of the \nQuestion in the text, he lays the result of his own researches \nand convictions before his readers. It is true that they will all \nbe found to issue in what is commonly called Orthodoxy. But \nhe begs leave to say that they have not arrived at this issue \nby any sinuous ways. The conclusion is the spontaneous \nnatural result of the principles laid down, and the reasonings \nfounded upon them. With a heart full of charity for all man\xc2\xac \nkind, and with respect and reverence for the good and pious \nof every denomination, he dismisses the whole, with the fullest \nconviction that the doctrine of justification by faith , through \nthe atoning sacrifice of that Eternal Word which was mani\xc2\xac \nfest in the flesh, is the only way by which a fallen soul can \nregain the favour, and be restored to the image, of its Maker; \nand be at last brought, through the sanctification of the Divine \nSpirit, to the ineffable glory of God. \n\nVol. hi.\xe2\x80\x94 2 a 16* \n\n\n182 \n\n\nSALVATION BY FAITH ; \n\n\nTo spread the gospel through the world, God employed \ncertain persons who were called ctnorroXot, apostles , persons \nsent , i. e. immediately from God Himself; and from Him alone \nthey received their commission, which was as extensive as the \nhabitable world: for it was delivered in these words : \xe2\x80\x9cGo ye \ninto all the world, and preach the gospel to every creature.\xe2\x80\x9d \nThis, they appear to have understood in the most literal sense; \nand, therefore, thought of nothing less than carrying the glad \ntidings of salvation, by Christ Jesus, to every nation of the \nearth, to which the providence of God should open their way. \n\nIt was necessary that, in the first planting of the gospel, \nthese messengers of God should be able to mark extraordi\xc2\xac \nnary interpositions of Divine Providence in their favour ; and \nshould be furnished, as occasion might require, with miracu\xc2\xac \nlous powers: and this we find was the case. God did, by ex\xc2\xac \ntraordinary providences, mark out their way, and enabled them \nto work a variety of beneficent miracles ; which at once point\xc2\xac \ned out the nature of the gospel which they preached, and were \na confirmation of its doctrines. \n\nOf those peculiarly providential calls, we have a remarkable \ninstance in the chapter before us ; by which the apostles were \nprevented from going to a certain place in Asia Minor , where \nthey wished to preach the gospel, and were sent to another of \nwhich they had not thought. \xe2\x80\x9c Now, when they had gone \nthrough Phrygia, and the region of Galatia, and were forbid\xc2\xac \nden of the Holy Ghost to preach the word in Asia ; after they \nwere come to Mysia, they essayed to go into Bithynia, but \nthe Spirit suffered them not. And they, passing by Mysia, \ncame down to Troas: and a vision appeared to Paul in the \nnight; there stood before him a man of Macedonia, and prayed \nhim, saying, Come over to Macedonia, and help us.\xe2\x80\x9d ver. 7\xe2\x80\x949. \nThis was an interposition of Providence, which, to them, had \nno equivocal voice; and they immediately endeavoured to reach \nMacedonia, assuredly gathering that the Lord had called them \nto preach the gospel to the inhabitants of that place. \n\nThe nighest way from Troas in Mysia, where they then \nwere, was to run across the top of the iEgean sea, nearly from \nEast to West, which we are informed they did ; and thus came \nby a straight course by Samothracia to Neapolis, and thence \nto Philippi, which appears to have been, at this time, the chief \ncity of that part of Macedonia ; though, two hundred and \n\n\n# \n\n\nA DISCOURSE ON ACTS XVI. 30. 1S3 \n\ntwenty years prior to that, when Paul us iEmilus had conquered \nMacedonia, he made Amphipolis the chief city of that division \nof the country, which lay between the rivers Strymon and \nNessus. Near this city, the Jews who, for the purpose of \nmerchandise, frequented these parts, had an oratory , or place \nof prayer; this place Paul, with Silas his companion, visited \non the sabbath days, and preached the gospel to the Jews and \nproselytes who assembled there; and with such good success, \nunder the influence of that Spirit which was their constant \nHelper, that several persons were converted; among whom \nthe most remarkable was a woman named Lydia, a seller of \npurple, from the city of Thyatira, in Asia Minor. \n\nIn their occasional attendance at this place, they were \ngreatly disturbed by a young woman, who had a spirit of di\xc2\xac \nvination ; and who was maintained by some persons of that \ncity, to whom she brought considerable gains by her soothsay\xc2\xac \ning : this woman continually followed the apostles, saying, \n\xe2\x80\x9c These are the servants of the most high God, which show \nunto us the way of salvation,\xe2\x80\x9d ver. 17. All this was strictly \ntrue; but it was a testimony very suspicious in such a case; \nand was.given with that subtilty and cunning which are pe\xc2\xac \nculiar to the great deceiver, who never bears testimony to the \ntruth but when he designs to injure it. He well knew that, \nin the Jewish law, all magic incantations , magical rites , and \ndealings with familiar spirits , were strictly forbidden: he \ntherefore bore, what was in itself, a true testimony , that he \nmight ruin the credit of the apostles. By such a testimony, \nfrom such a quarter, the Jews would be led to believe that the \napostles were in compact with these daemons; and that the \nmiracles which they worked, were performed by the agency of \nthese wicked spirits; and that the whole was the effect of \nmagic; and this would necessarily harden their hearts against \nthe preaching of the gospel. On the other hand, the Gentiles , \nfinding that their own deemon bore testimony to the apostles , \nwould naturally consider that the whole was one system; that \nthey had nothing to learn, nothing to correct; and thus, to them , \nthe preaching of the apostles must be useless. \n\nIn such circumstances as these, nothing could have saved \nthe credit of the apostles but their dispossessing this woman \nof her familiar spirit; and that in the most incontestible man\xc2\xac \nner : for, what could have saved the credit of Moses and \n\n\n184 \n\n\nSALVATION BY FAITH; \n\n\nAaron , when the magicians of Egypt turned their rods into \nserpents, had not Aaron\'s rod devoured theirs ? And what \ncould have saved the credit of these apostles, but the casting \nout this spirit of divination; with which, otherwise, both Jews \nand Gentiles would have believed them in compact ? Paul \nbeing grieved , and probably on these accounts, turned to the \nspirit, and commanded him in the name of Jesus Christ to come \nout of her; and he came out in the same hour; and from thence\xc2\xac \nforward the young woman was rendered totally incapable of \nacting the part she had before done; and the source whence \nher masters had derived so much gain was now most evidently \nclosed up. This inflamed them to madness ; therefore violently \nseizing the apostles, they dragged them before the magistrates, \nand accused them of turbulent and seditious designs. The \nmagistrates, without acquainting themselves with the merits of \nthe case, ordered their clothes to be rent off, and to scourge \nthem. When this was done, and it appears to have been \nexecuted with as little mercy as justice , they were thrust into \nprison ; and the jailer receiving the strictest charge to keep \nthem safely , put them into the dungeon , and made their feet \nfast in the stocks , ver. 18\xe2\x80\x9424. \n\nThese outward afflictions, however severe, contributed \nnothing to the diminution of their peace and joy ; they had a \nhappiness which lay beyond the influence of those changes and \nchances to which sublunary things are exposed. They were \nhappy in God, though in the dungeon, and their feet fast in the \nstocks: and at midnight , while all the rest had forgotten their \ncares in sleep, Paul and Silas prayed , and sung praises to \nGody ver. 25. While thus employed, requesting grace to sup\xc2\xac \nport themselves, and pardon for their enemies, praising God \nthat He had accounted them worthy to suffer shame for the \ntestimony of Jesus; God, by an earthquake, and loosing the \nbands of the prisoners, bore a miraculous testimony of appro\xc2\xac \nbation to His servants; and showed, in a symbolical way, the \nnature of that religion which they preached; for, while it \nshakes and terrifies the guilty , it proclaims deliverance to the \ncaptives , the opening of the prisons to them that are hound; \nand sets at liberty them that are bruised. The prison-doors \nwere opened, and every one\xe2\x80\x99s bands were loosed; yet so did \nGod order it in His wise providence, that not one of the pri\xc2\xac \nsoners attempted to make his escape ! God never can work \n\n\nA DISCOURSE ON ACTS XVI. 30 . \n\n\n185 \n\n\na miracle to defeat the ends of civil justice; many of those \nwho were here confined, were no doubt offenders against \nthe laws, and should be judged by the law which they had \nbroken. \n\nThe jailer , who was responsible for the safe custody of all \nwho were under his care, seeing what was done, supposing \nthat the prisoners had escaped, and knowing that his own life \nwould be the forfeit, choosing rather to die by his own hands, \nthan by those of others, (for this sort of suicide was a heathen \nvirtue ,) drew out his sword, \xe2\x80\x99and was just going to kill him\xc2\xac \nself, when Paul perceiving what was about to be done, cried \nwith a loud voice, Do thyself no harm; we are all here! \nAstonished at these circumstances, he called for a light , (for \nthese transactions took place at midnight ,) and seeing what \nwas done, and that a supernatural agency was most evident; \nfearing for his life , and feeling for his soul , he fell down be\xc2\xac \nfore Paul and Silas; and having brought them out of the \ndungeon, he addressed them in the language of the text, every \nword of which is most solemn and emphatic, Kvpiot, ti pe hi \n7riU6iv, net cruQw ; O Sirs! what must I do that I may be saved ? \nWhether this strong inquiry refer to personal or eternal safety; \nor whether it relate to the body or soul in a state of danger; \nit is a question the most interesting and important to man. \n\nAs it has been supposed that the jailer asked this question \nin reference to his personal safety alone, and that it had no \nreference to his soul; it may be well to spend a few moments \non the consideration of this point. \n\nThe jailer had seen, notwithstanding the prison-doors had \nbeen miraculously opened, and the bands of all the prisoners \nloosed, that not one of them had escaped; hence he could not \nfeel himself in danger of losing his life on this account; and, \nconsequently, it cannot be his personal safety about which \nhe inquires. He could not but have known that these apostles \nhad been, for some time, preaching at Phillippi what they \ncalled the doctrine of salvation ; to this the Pythoness had \nalluded, \xe2\x80\x9c These are the servants of the most high God, which \nshow unto us the way of salvation,\xe2\x80\x9d ver. 17. And he knew \nthat it was for casting the daemon out of this young woman, \nthat they were delivered into liis custody: all this is suffi\xc2\xac \nciently evident. The Spirit of God appears to have convinced \nhis heart that he was lost, was in a state of the most immi- \n\n\nSALVATION BY FAITH \n\n\nm \n\nnent spiritual danger , and needed salvation; and therefore \nhis earnest inquiry was, how he should obtain it. The answer \nof the apostles shows, that his inquiry was not about h\\s per\xc2\xac \nsonal safety; as his believing on the Lord Jesus could have \nhad no effect upon that, in his present circumstances ; for as \nnone of the prisoners had escaped, and he saw that this was the \ncase, neither he nor his family could have been in personal \ndanger: and if they had, the answer of the apostles would have \nbeen as impertinent on that ground, as his question was, had \nit referred to personal danger, When he must have been con\xc2\xac \nvinced that nothing of the kind existed. I conclude, therefore, \nfrom the circumstances of the apostles , the circumstances of \nthe jailer, his question , and their answer , that his inquiry con\xc2\xac \ncerned the salvation of his soul , and not the safety of his \nbody; and, being taken in this point of view, it is the most \nmomentous that can interest or arrest the attention of man. \n\nI shall now inquire, taking up the subject in this sense\xe2\x80\x94 \n\nI. What is implied in being saved ? \n\nII. How this salvation can be attained ? \n\n1.1 shall not occupy any time in giving the various accepta\xc2\xac \ntions of the term salvation , or being saved; as I suppose it to \napply here simply to the salvation of the soul; and shall only \nobserve generally , that it signifies a being delivered from \nimminent danger , or impending ruin. The word therefore \nnecessarily implies, 1 . Danger , without which there could \nnot be deliverance: and, 2. Salvation , or deliverance from that \ndanger. \n\nThe danger to which a soul is exposed, is that of dying in \na state of sin, falling under the wrath of God, and perishing \neverlastingly. The cause of this danger is having sinned \nagainst God by breaking those laws, on the obedience of which \nGod promises life and blessedness; and on the breach of \nwhich. He threatens death, temporal and eternal. That, all \nhuman souls have sinned, and come short of the glory of God, \nI shall not wait here to prove; the Scriptures assert it; and \nit is incontrovertibly proved by matter of fact. That all come \ninto the world with a disposition that strongly stimulates them \nto vice, and makes them averse from virtue, is not less evi\xc2\xac \ndent. Hence it follows, that in consequence of their personal \ntransgressions , they are exposed to endless punishment; and \nin consequence of their impure and unholy nature , they are \n\n\nA DISCOURSE ON ACTS XVI. 30. \n\n\n187 \n\n\nincapable of the enjoyment of eternal glory ; these I judge to \nbe truths, equally asserted by the Scriptures, and strongly cor\xc2\xac \nroborated by reason. \n\nTo be saved, therefore, implies the being delivered from \nall the guilt of all sin or transgression; from all the power or \ninfluence of sin, so that it shall have no more dominion over \nthem ; and from all the impurity of all sin, so that the soul \nshall be a fit habitation of God through the Spirit; and be \ncapable of an eternal union with Him in the realms of glory. \n\nI shall not enter here into a consideration of the question. \nWhen are these different degrees of salvation to be attained ? \nbut only assume that maxim in which all Christians are \nagreed, that unless the soul in the day of the Lord be found \nsaved from all the power, guilt , and contamination of sin , it \ncannot inherit an eternal state of blessedness. \n\nTherefore, the second question\xe2\x80\x94the consideration of which \nis the chief object of this Discourse, presses itself strongly on \nour notice, viz. \n\nII. How can human beings, who have sinned against God, \nby breaking His laws, and whose nature is depraved and pol\xc2\xac \nluted, be thus delivered, and thus saved? or, in other words, \n\xe2\x80\x9c How can a man be justified with God ? or how can he be \nclean that is born of a woman ?\xe2\x80\x9d Job xxv. 4. \n\nTo effect this, jive ways have been proposed by men: \xe2\x80\x94 \n\ni. By the law of works : or the merit of obedience to the law \nof God. \n\nii. By works of supererogation; including voluntary suffer\xc2\xac \nings, rigid discipline, severe austerities , uncommanded mor\xc2\xac \ntifications of the body, together with the patient endurance of \nthe unavoidable miseries attendant on human life. \n\nin. By penal sufferings in the life to come, such as those \npurgatorial fires, imagined by the church of Rome; and the \npretended emendatory infernal punishments, which make a \nprincipal part of the doctrine both of the ancient and modern \nUniversal Restitutionists. \n\niv. By the metempsychosis or transmigration of souls; as a \nportion of moral evil is supposed to be detached from them in \neach of the bodies which they successively animate. \n\nv. By the mere benevolence of God, who may, it is affirmed, \nwithout any consideration except that of His own innate etcr- \n\n\n188 \n\n\nSALVATION BY FAITH ; \n\n\nnal goodness, pass by the sins of a transgressor, and bestow \non him eternal glory. \n\nThese five , as far as I can recollect, include all the schemes \nof salvation which have been invented by man. Some of these \nprofess to be derived directly from the Sacred Writings; \nothers by implication from those writings; and others from \nreason , and the opinions of ancient philosophers . \n\nAs every thing which concerns the eternal state of the soul \nmust be deemed of infinite importance, it will be necessary to \nexamine the reasons of each of these proposed schemes, in \norder to see whether any of them be calculated to effect the \npurpose for which it is adopted ; and afford a sure ground to \nsupport a sinner\xe2\x80\x99s expectation of pardon and final glory. Or \nif, on examination, these should be found either inefficient or \ninapplicable; whether the method proposed by St. Paul, in \nhis answer to the jailer, viz. Faith in the Lord Jesus Chirst, \nbe free from the objections to which the others are liable ; and \nwhether it possess such evidence of infallible efficiency, as \nmay be justly deemed sufficient to vindicate the ways of God \nwith man, and support the mighty expectations which the Sa\xc2\xac \ncred Writings authorize men to build upon it? \n\nAs each of these systems has its partisans and supporters, \nit will be necessary to examine them separately, considering \nin this examination, the principal reasons by which they appear \nto be respectively supported. \n\ni. The first is, that man, by sincere obedience to the law of \nGod, may merit pardon and eternal life. \n\n1. In order that a man maybe obedient , or merit by obedience, \nor by works; there must be some rule of life or law, laid \ndown and prescribed by his Maker, the precepts of which he \nis to fulfil, in order to claim the salvation referred to in the \nquestion. \n\n2. It must appear that this law, or rule of life, has been so \nstrictly, conscientiously, and universally observed, as to justify \nthe claim founded on obedience to its precepts. \n\n1. This law , or rule of life, must be found in the original \nstate of man : or, in other words, that law which we may pre\xc2\xac \nsume his Maker imposed on him when He gave him his being: \nfor it would be absurd to suppose that God formed any intel\xc2\xac \nligent beings without a law or rule of life, when we know that \nHe formed them to show forth Ilis glory : which they can do \n\n\nA DISCOURSE ON ACTS XVI. 30 . \n\n\n189 \n\n\nno otherwise than by exhibiting in actions , those virtues de* \nrived-from *the perfections of God. And those actions must \nbe founded on some prescription or rule No creature of God, \nwhether intellectual, animate, or inanimate, is without a law , \nrule of life , or prescribed mode of beings according to which \nit is governed, influenced, and exists; such laws being the \nsource of harmony, order, and consistency, in all the\xe2\x80\x99works \nof God. \n\nWhat our blessed Lord calls the first and greatest com\xc2\xac \nmandment , must be the law in question, viz. \xe2\x80\x9c Thou shalt love \nthe Lord thy God with all thy heart, with all thy soul, with \nall thy mind, and with all thy strength.\xe2\x80\x9d This law may be \nthus shortly paraphrased, \xe2\x80\x9c Thou shalt love God with all thy \nheart all thy affections shall be fixed on, and concentrated \nin Him. \xe2\x80\x9c Thou shalt love Him with all thy soul thy \nwhole life shall be devoted to Him ; thou shalt consider Him \nthe great object and end of thy being. \xe2\x80\x9c Thou shalt love Him \nw r ith all thy mind thy understanding shall be occupied with \nHim and His attributes; all thy intellectual , as well as thy \nanimal powers , shall be employed by Him, and for Him. He \nshall be the grand subject on which, through which, and in \nreference to which, all thy rational powers shall be incessantly \nemployed.\xe2\x80\x9d \xe2\x80\x9c Thou shalt love Him with all thy strength ;\xe2\x80\x9d \nall these powers, at all times, to the utmost of their respective \nlimits, and with the utmost of their separate energies, shall be \nemployed in doing His will, and promoting His glory. No \npower or faculty shall ever be unemployed; and none shall \never be exerted but to show forth His excellencies and praise. \n\nThe very nature of man\xe2\x80\x99s creation must show that this was \nthe law or rule of life by which he was called to act. This \nlaw is suited to the nature of an intelligent being; and as man \nwas made in the image and likeness of God , this law was \nsuitable to his nature ; and the principles of it, must have \nbeen impressed on that nature. It was the law of man , or \nthe rule to regulate his internal and external conduct, when he \ncame from the hands of his Creator; when as yet he had neither \nassociate nor descendant. When he had descendants, and \nsociety was formed, a second law , flowing from the first, was \ngiven him to regulate his spirit and conduct in reference to \nthat society of which he was a part; and hence our Lord, with \nthe strictest precision adds, \xe2\x80\x9cThe second is like unto it, Thou \nVol, hi.\xe2\x80\x942 b 17 \n\n\nSALVATION BY FAITH; \n\n\n190 \n\nshalt love thy neighbour as thyself. There is no greater com\xc2\xac \nmandment than these; and on these hang all the few and the \nprophets;\xe2\x80\x9d both the law of Moses afterward given, and all \nthe declarations of the prophets, being founded on those grand \nprinciples, love to God, and love to man. And hence every \npromise, and every threatening in the whole book of God, \nrelative to the merit and demerit of human actions. \n\nNow, the obedience in question must be obedience to this \nlaw; and the salvation in question must be, if it be at all, the \nresult of such an obedience as this law requires. \n\nLet it be observed, that such a law, to such a being, can \nadmit of no deviations; it requires a. full, perfect, and universal \nobedience ; and an obedience performed with all the powers \nand energies of body and soul. I have fixed on this original \nlaw, as demonstrably the most proper; and leave out of the \nconsideration the Mosaic law, whether ritual, ceremonial, or \nmoral; as well as all other laws or rules of life, derived or \ndeducible from these. On this part of the question, it is by \nthe law of His creation that man stands or falls. With what \nwas given afterward, the scheme of salvation, which is now \nunder examination, has nothing to do. \n\nLet it be observed also, that no being is capable of fulfilling \nsuch a law, unless its nature be entirely pure and holy; the \nslightest degree of moral imperfection, the smallest irregularity \nof passions or appetites, would taint the required sacrifice; \nand mar and ruin the service. As man came pure and perfect \nout of the hands of his Creator, he was capable of observing \nthis law; to him, in this state, there was nothing difficult, \nnothing grievous. He was made under this law; and he was \nmade equal to it in all its requisitions and demands. Obe\xc2\xac \ndience to this was his duty; and we may add, it must have \nbeen his delight; and that in which his happiness consisted ; \nfor no superior state of blessedness can be conceived: for he \nwho loves God with all his powevs y and Serves Him with all \nhis energies, must be unutterably happy. \n\nBut does it follow that man, in this pure and perfect state, \nfulfilling at all times the sublime duty required by this law, \ncould merit an eternal glory by his obedience ?\xe2\x80\x94No. For he \nis the creature of God; his powers belong to his Maker: he \nowes Him all the services he can perform; and, when he has \nacted up to the utmost limits of his exalted nature, in obe- \n\n\n\n\nA DISCOURSE ON ACTS XVI. 30 . 191 \n\ndience to this most pure and holy law, it will appear that he \ncan make no demand on Divine justice for remuneration; he \nis, as it respects God, an unprofitable servant; he has only \ndone his duty , and he has nothing to claim. In these circum\xc2\xac \nstances, was not only man in Paradise , but also every angel \nand archangel of God. Throughout eternity, no created being, \nhowever pure, holy, submissive, and obedient, can have any \ndemands on its Creator. From Him its being was originally \nderived, and by Him that being is sustained ; to Him, therefore, \nby right, it belongs; and whatever He has made it capable of. \nHe has a right to demand. As well might the cause be sup\xc2\xac \nposed to be a debtor to the effect produced by it, as the Creator, \nin any circumstances, be a debtor to the creature. \n\nTo merit salvation, is to give an equivalent for eternal glory : \nfor, if a man can be saved by his works, his claim is on Divine \njustice; and if justice make a commutation of eternal glory \nfor obedience, then this obedience must be, in merit, equal \nto that glory. Justice demands what is due; it can require no \nmore; it will take no less. Man\xe2\x80\x99s obedience therefore, per\xc2\xac \nformed in time , which, however long, is only a moment when \ncompared to eternity, must be considered, on this doctrine, \nequal in worth to the endless and utmost beatification which \nGod can confer on an intelligent being, which is absurd. \nTherefore no being, by obedience in time , can merit an eternal \nglory. \n\nAgain, to merit any thing from God, we must act as beings \nindependent of Him, and give Him that on which He has no \nlegal claim; for as we cannot purchase one part of a man\xe2\x80\x99s \nproperty, by giving him another part of his own property ; so \nwe cannot purchase from God any thing that is His own, by \nthat to which He has an equal claim. To merit glory, there\xc2\xac \nfore, a man must not only act independently of God, but also \nwith powers and energies of which God is neither author nor \nsupporter; for the powers which He has created, and which \nHe upholds, are already His own; and to their utmost use \nand service He has an indefeasible right. Now, man is a \nderived and dependent creature; has nothing but what he has \nreceived; cannot even live without the supporting energy of \nGod ; and can return Him nothing that is not His own ; and, \ntherefore, can merit nothing. On this ground also, the doctrine \n\n\n192 \n\n\nSALVATION BY FAITII ; \n\n\nof glorification by the merit of works , is demonstrably both \nimpossible and absurd. \n\nOnce more, to perform acts infinitely meritorious, man must \nhave powers commensurate to such acts : to merit infinitely, \nrequires infinite merit in the acts ; and infinite merit in the \nacts requires unlimited powers in the agent; for no being of \nlimited and finite powers, can perform acts of infinite worth: \nbut man, in his best estate, is a being of limited powers, \nwholly dependent, even for these, on the energy of another; \nconsequently, cannot perform acts of infinite worth; and \ntherefore, can in no way whatever merit, by his obedience or \nhis works, that infinite and eternal weight of glory of which \nthe Scriptures speak. On the ground, therefore, of the de\xc2\xac \npendent and limited powers of man, the doctrine of final \nglorification, by the merit of works, is self-contradictory, im\xc2\xac \npossible, and absurd. \n\nAll the preceding reasoning is founded on the supposition \nthat man is in a state of purity; having never fallen from \noriginal righteousness , and never sinned against his Creator; \nand even in those circumstances we find that his pure and \nspotless obedience cannot purchase an endless glory. \n\nBut we must now consider him in his present circumstances; \nfallen from God ; destitute of that image of God, righteousness \nand true holiness, in which he was created; and deeply guilty \nthrough innumerable transgressions. To him, in this state, \nthe question, \xe2\x80\x9c What must I do to be saved ?\xe2\x80\x9d is of infinite \nimportance; as, through his sinfulness , he is unfit for heaven: \nand, through his guilt, exposed to the bitter pains of an eter\xc2\xac \nnal death. In his mouth, the question resolves itself into \nseveral: 1. How shall I be delivered from the power of sin, \n\nthat it may no longer have dominion over me ? 2. How shall \nI be delivered from the guilt of sin, that it may no longer \noppress my tortured conscience? 3. How shall I be delivered \nfrom the pollution of sin, and be prepared for, and entitled to, \neverlasting glory ? \n\nWill any man say to this alarmed and despairing sinner, \n\xe2\x80\x9c Thou must purchase thy pardon, and the kingdom of heaven, \nby a life of righteousness : God requires obedience to His law; \nand that, joined to sincere repentance, will induce Him to for\xc2\xac \ngive thy iniquities, and admit thee at last to His eternal glory.\xe2\x80\x9d \nOf what avail are such sayings ? Can this satisfy his soul, or \n\n\nA DISCOURSE ON ACTS XVI. 30 . \n\n\n193 \n\n\nquiet the clamours of his tormented conscience? He feels \nhimself incapable of any good; his inward parts are very \nwickedness; and though he can will that which is right, yet \nhow to perform it, he finds not. Can even fond hope lay com\xc2\xac \nfortable hold on such directions as these ? But, as this ques\xc2\xac \ntion is too important to admit of hasty and unauthorized con\xc2\xac \nclusions ; we must examine the ground of the hope which is \nheld out on these terms. \n\nThough man\xe2\x80\x99s state h$s changed , his duty is not changed; \nhe is still under the same law; it is as much his duty now to \n\xe2\x80\x9c love God with all his heart, soul, mind, and strength,\xe2\x80\x9d a$ it \nwas the first moment he came out of the hands of his Creator. \nWhat was his duty then , must be his duty through the whole \ncourse of his being. To fulfil this original law, required a \npure and holy soul, untainted by sin, and unbiassed by iniquity. \nBut, instead of a heart filled with holiness and love, he has \nnow that carnal mind which is enmity to God; a mind that is \nnot subject to the law of God, neither indeed can be. To him, \ntherefore, this obedience is utterly impossible; he cannot \ncleanse his own infected nature; and he cannot undo the cri\xc2\xac \nminal acts which he has already committed; and, having broken \nthe Divine Law, the wrath of God abideth on him. We have \nalready proved that the most .pure and perfect obedience can\xc2\xac \nnot purchase glory; and the same arguments yvill prove, that \nthe most perfect obedience cannot purchase pardon. Man \nowes every moment of his existence, and the full and constant \nexercise of all his powers, unto God. Could he even now live \nas pure and as perfect as an archangel, this would be no more \nthan his duty; and, in point of duty, it would only be availa-* \nble for the time in which it was done; for, as every creature \nowes to its Creator the utmost service it can possibly perform \nthrough every moment of its being; therefore this obedience \ndoes not merit any thing in reference to the future: and if it \nhave sinned, cannot atone for the past: the time in which it \nhas sinned, must stand as an eternal blank, in w\'hich all its \nobedience was due, and in which none was performed. The \nnon-performance of its duty, is such a high degree of crimi\xc2\xac \nnality, as to obliterate its title to the Divine protection, support, \nand happiness; and the sins which it has committed, instead \nof obedience, have exposed it to all the penalties of the laws \nwhich it has broken. \n\n\n17 * \n\n\n194 \n\n\nSALVATION BY FAITH ; \n\n\nIt appears, therefore, that even granting that this fallen \ncreature could live, from the present, a life of unspotted holi\xc2\xac \nness ; yet this could be considered in no other light than \nmerely the obedience due to the Creator, and could have no \ntendency to blot out past transgressions. There is, therefore, \nno hope to any sinner from the doctrine of justification, or sal\xc2\xac \nvation by works. And taken in arty point of view, it is demon\xc2\xac \nstrable, that no obedience to God, even from the most perfect \ncreature, can merit any thing: and*that works of merit , and \nworks of supererogation , are equally impossible and absurd : \nnone can do more than he ought; and none, by doing his \nduty, can have claims upon his Maker. \n\nI need add nothing here, except the testimony of our own \nchurch, in her 13th article, where she says, \xe2\x80\x9c Works done \nbefore the grace of Christ, and the inspiration of His Spirit, \nare not pleasant to God ; forasmuch as they are not of faith \nin Jesus Christ; neither do they make men meet to receive \ngrate; or, (as the school authors say,) deserve grace of con- \ngruity: yea, rather, for that they are not done as God hath \nwilled and commanded them to be done, we doubt not but \nthey have the nature of sin.\xe2\x80\x9d That this doubt of our pious re\xc2\xac \nformers was legitimately founded, has been sufficiently demon* \nstrated in the preceding reasonings. \n\nii. The second scheme of salvation is founded on works of \nsupererogation , voluntary and involuntary sufferings, &c. By \nsupererogation , I mean doing more than is required; being \nmore obedient than the law of God demands, and thus forming \na stock of extra-meritorious acts : so that a man has not only \nenough for himself, but has a fund of merits, which the popish \nchurch professes to have the power to dispense to those who \nhave few or none. \n\nOn the preceding point I have proved that it is impossible \nfor any created dependent being to do more than its duty, how \npure and holy soever that creature may be: and under the \nsame head, it is proved that no fallen creature, in its lapsed \nstate, can even perform its duty, without supernatural and \ngracious assistance ; and, consequently, that the doctrine of \nworks of supererogation is chimerical and absurd. On this part \nof the scheme there is, therefore, no necessity to extend the \nargument. Another testimony from our church, article 14th, \nwill set this matter in a strong light: \xe2\x80\x9c Voluntary works be- \n\n\nA DISCOURSE ON ACTS XVI. 30 . \n\n\n195 \n\n\nside, over and above God\xe2\x80\x99s commandments, which they call \nworks of supererogation, cannot be taught without arrogancy \nand impiety ; for, by them men do declare, That they do not \nonly render unto God as much as they are bound to do ; but \nthat they do more, for His sake, than of bounden duty is re\xc2\xac \nquired : whereas Christ saitli plainly, \xe2\x80\x98 When ye have done all \nthat are* commanded of you, say, We are unprofitable ser\xc2\xac \nvants.\xe2\x80\x99 \xe2\x80\x9d The arrogancy and impiety , and we may add, the \nignorance , manifested by this doctrine, are truly without \nparallel. \n\nWhat remains to be considered, is the merit of sufferings; \ntheir capability to atone for sin, and their tendency to purify \nthe soul. \n\nI presume it will be taken for granted, that there was no \nsuffering in the world previously to the introduction of sin: \nsuffering is an imperfection in nature ; and a creature, in a \nstate of suffering, is imperfect, because a miserable creature. \nIf an intelligent creature be found in a state of suffering, and \nof suffering evidently proceeding from the abuse of its powers; \nit necessarily supposes that such creature has offended God, \nand that its sufferings are the consequence of its offence, whe\xc2\xac \nther springing immediately from the crime itself, or whether \ninflicted by Divine justice as a punishment for that crime. As \nsufferings in the animal being, are the consequence of derange\xc2\xac \nment or disease in the bodily organs, they argue a state of \nmortality; and experience shows that they are the predis\xc2\xac \nposing causes of death and dissolution. Derangement and \ndisease, by which the regular performance of natural functions \nis prevented, and the destruction of those functions ultimately \neffected, never could have existed in animal beings, as they \nproceeded from the hand of an all-perfect and intelligent Crea\xc2\xac \ntor. They are, therefore, something that has taken place since \ncreation; and are demonstrably contrary to the order, perfec\xc2\xac \ntion, and harmony of that creation ; and consequently did not \nspring from God. As it would be unkind, if not unjust, to \nbring innumerable multitudes of innocent beings into a state of \nsuffering or wretchedness; hence the sufferings that are in \nthe world, must have arisen from the offences of the sufferers. \nNow, if sin have produced suffering, is it possible that suffer\xc2\xac \ning can destroy sin? We may answer this question by asking \nanother: Is it possible that the stream produced from a foun- \n\n\n196 \n\n\nSALVATION BY FAITH ; \n\n\ntain can destroy the fountain from which it springs ? Or, is it \npossible that any effect can destroy the cause of which it is an \neffect ? Reason has already decided these questions in the ne\xc2\xac \ngative. Ergo, suffering , which is the effect of sin, cannot pos\xc2\xac \nsibly destroy the sin of which it is the effect. To suppose the \ncontrary, is to suppose the grossest absurdity that can possibly \ndisgrace the understanding of man. \n\nWhether these sufferings be such as spring necessarily out \nof the present constitution of nature; and the morbid altera\xc2\xac \ntions to which the constitution of the human body is liable \nfrom morbidly increased or decreased action: or whether they \nspring, in part, from a voluntary assumption of a greater share \nof natural evil than ordinarily falls to the lot of the individual, \nthe case is not altered; still they are the offspring and fruit \nof sin; and, as its effects, they cannot destroy the cause that \ngave them birth. \n\nIt is essential, in the nature of all effects, to depend on their \ncauses; they have neither being nor operation but what they \nderive from those causes ; and, in respect to their causes, they \nare absolutely passive. The cause may exist without the \neffect; but the effect cannot subsist without the cause: to act \nagainst its cause is impossible, because it has no independent \nbeing, nor operation; by it, therefore, the being or state of \nthe cause can never be affected. Just so sufferings, whether \nvoluntary or involuntary, cannot affect the being or nature of \nsin, from which they proceed. And, could we for a moment \nentertain the absurdity, that they could atone for, correct, or \ndestroy the cause that gave them being, then we must conceive \nan effect, wholly dependent on its cause for its being, rise up \nagainst that cause, destroy it, and yet still continue to be an \neffect, when its cause is no more! The sun at a particular \nangle, by shining against a pyramid, projects a shadow, accord\xc2\xac \ning to that angle, and the height of the pyramid. The shadow, \ntherefore, is the effect of the interception of the sun\xe2\x80\x99s rays, by \nthe mass of the pyramid. Can any man suppose that this shadow \nwould continue well defined and discernible, though the pyramid \nwere annihilated, and the sun extinct ? No. For the effect would \nnecessarily perish with the cause. So, sin and suffering ; the \nlatter springs from the former: sin cannot destroy suffering, \nwhich is its necessary effect; and suffering cannot destroy sin. \n\n\nA DISCOURSE ON ACTS XVI. 30 . \n\n\n197 \n\n\nwhich is its producing cause : Ergo, salvation by suffering is \nabsurd, contradictory, and impossible. \n\nhi. Penal sufferings, in a future state, are supposed by \nmany, to be sufficiently efficacious to purge the soul from the \nmoral stains contracted in this life; and to make an atonement \nfor the offences committed in time. This system is liable to \nall the objections urged against the preceding, and to several \nothers peculiar to itself: for, if there had not been sin* \nthere had not been punishment. Penal sufferings, inflicted by \nDivine justice, are the desert of the crimes which require \njustice to inflict such punishments. If the sufferings, inflicted \nby this Divine justice, be supposed to be capable of annihi\xc2\xac \nlating the cause for which they are inflicted ; if they annihi\xc2\xac \nlate the cause, they must be greater than that cause, and con\xc2\xac \nsequently unjust ; because, in that case, the punishment would \nbe greater than the offence. Such penal inflictions could not \nproceed from a righteous God. \n\nBut the ground of this system is absurd: we have no evi\xc2\xac \ndence from Scripture or reason , that there are any emendatory \npunishments in the eternal world. \n\nThe state of probation certainly extends only to the ulti\xc2\xac \nmate term of human life. We have no evidence, either from \nScripture or reason, that it extends to another state. There \nis not only a deep silence on this, in the Divine records ; but, \nthere are the most positive declarations against it. In time, \nand life, the great business relative to eternity is to be trans\xc2\xac \nacted. On passing the limits of time , we enter into eternity: \nthis is the unchangeable state. In that awful and indescribable \ninfinitude of incomprehensible duration, we read of but two \nplaces , or states\xe2\x80\x94Heaven and Hell; glory and misery : end\xc2\xac \nless suffering, and endless enjoyment. In these two places , \nor states, we read of but two descriptions of human beings\xe2\x80\x94 \nthe saved and the lost; between whom there is that immeasu\xc2\xac \nrable gulf, over which neither can pass. In the one state we \nread of no sin, no imperfection, no curse : there \xe2\x80\x9c all tears are \nfor ever wiped away from off all faces ; and the righteous shine \nlike the sun in the kingdom of their Father.\xe2\x80\x9d In the other, \nwe read of nothing but \xe2\x80\x9c weeping, wailing, and gnashing of \nteeth\xe2\x80\x94of \xe2\x80\x9c the worm that dieth notand of \xe2\x80\x9c the fire \nwhich is not quenched.\xe2\x80\x9d There, the effects and consequences \nof sin appear in all their colourings, and in all their conse- \nVol. hi.\xe2\x80\x94 2 c \n\n\n198 \n\n\nSALVATION BY FAITH ; \n\n\nquences. There, no dispensation of grace is published ; no \noffers of mercy made ; the unholy are unholy still; nor can the \ncircumstances of their case afford any means by which their \nstate can be meliorated; and we have already seen that it is \nimpossible that sufferings, whether penal or incidental , can \ndestroy that cause , (sin,) by which they were produced. \n\nBesides, could it be even supposed that moral purgation \ncould be effected by penal sufferings , which is already proved \nto be absurd, we have no evidence of any such place as pur\xc2\xac \ngatory , in which this purgation can be effected : it is a mere \nfable, either collected from spurious and apocryphal writings , \ncanonized by superstition and ignorance; or it is the offspring \nof the deliriums of pious visionaries, early converts from hea\xc2\xac \nthenism, from which they imported this part of their creed : \nthere is not one text of Scripture, legitimately interpreted, that \ngives the least countenance to a doctrine, as dangerous to the \nsouls of men as it has been gainful to its inventors: so that, \nif such purgation were possible, the plate where it is to be \neffected cannot be proved to exist. Before, therefore, any de\xc2\xac \npendence can be placed on the doctrine raised on this suppo\xc2\xac \nsition, the existence of the place must be proved; and the \npossibility of purgation in that place demonstrated. The opi\xc2\xac \nnion of our own church on this, and its kindred doctrines, \nshould be heard with respect: \xe2\x80\x9c The Romish doctrine con\xc2\xac \ncerning purgatory , pardons, worshipping, and adoration, as \nwell of images as of reliques, and also invocation of saints, is a \nfond thing, vainly invented, and grounded upon no warranty \nof Scripture; but rather repugnant to the word of God.\xe2\x80\x9d\xe2\x80\x94 \nArticle xxii. \n\nAs to the atonement which is to be made to Divine justice, \nby enduring the torments of the damned, for ages numerable \n. or innumerable, it is not found in the letter of the Divine ora\xc2\xac \ncles, nor by any fair critical deduction from that letter. Pur\xc2\xac \ngatory, professing to be an intermediate place , previously to its \nexamination, has a sort of claim on our attention; but when \nthis profession is examined, it is found to be as unreal a \nmockery , as the limbus of vanity , from which its ideal existence \nhas sprung. But the doctrine of the final extinction of the fire \nthat is not quenched , and the final restoration of all lapsed in\xc2\xac \ntelligences , has no such claims ; it appears before us as a for\xc2\xac \nmal contradiction of every scripture which relates to that \n\n\nA DISCOURSE ON ACTS XVI. 30 . \n\n\n199 \n\n\nawful subject; founding itself on meanings which have been \nextracted from Greek and Syriac words, by critical torture; \nand which meanings others, as wise as the appellants, have \nproved, that these words, in such connections, cannot bear. \n\nBut we must take up, and view this subject in another light. \nWe have already seen that every intelligent being owes the \nfull exercise of all its powers to its Creator, through the whole \nextent of its being: and if such creature do not love and serve \n&od with all its heart , souk mind, and strength , through the \nwhole compass of its existence, it fails in its duty , and sins \nagainst the law of its creation. Now, it cannot be said, that \nbeings, in a state of penal sufferings, under the wrath and dis\xc2\xac \npleasure of God, (for, if they suffer \'penally , they must be \nunder that displeasure,) can either love or serve Him. Their \nsufferings are the consequences of their crimes, and can form \nno part of their obedience. Therefore, all the ages in which \nthey suffer, are ages spent in sinning against this first and \nessential law of their creation; and must necessarily increase \nthe aggregate of their demerit, and lay the eternally succes\xc2\xac \nsive necessity of continuance in that place and state of tor\xc2\xac \nment. Thus it is evident, that this doctrine, so specious and \npromising at its first appearance, is essentially defective; and \ncontains in itself the seeds of its own destruction. Besides, if \nthe fire of hell could purify from sin, all the dispensations of \nGod\xe2\x80\x99s grace and justice among men must have been useless; \nand the mission of Jesus Christ most palpably unnecessary; \nas all that is proposed to be effected by His grace and Spirit \nmight be, (on this doctrine,) effected by a proportionate con\xc2\xac \ntinuance in hell-fire: and there , innumerable ages are but a \npoint in reference to eternity; and any conceivable or incon\xc2\xac \nceivable duration of these torments, is of no consequence in \nthis argument, as long as, at their termination, an eternity still \nremains. \n\nThis system, therefore, can give no consolatory answer to \nthe question\xe2\x80\x94\xe2\x80\x9c What shall I do to be saved ?\xe2\x80\x9d as it is itself \nessentially destitute of evidence; deficient in the validity of its \nadduced proofs ; and consequently incapable of affording con\xc2\xac \nviction to the inquiring mind. \n\niv. The doctrine of the metempsychosis , or transmigration \nof souls , has been adduced as affording a stable ground on \nwhich the hope of final salvation might be safely built. This \n\n\n200 \n\n\nSALVATION BY FAITH ; \n\n\ndoctrine is attributed to Pythagoras; but it is likely that he \nderived it from the Egyptians or Indians , who professed it \nlong before before his time; and among the latter of whom it \nis an article of faith to the present day. \n\nIt is on the ground of this doctrine that the Bramins refuse \nto take any animal food, or destroy any living creature; as \nthey suppose that the soul of an ancestor or relative may be \nlodged in fish, fowl, or beast. This doctrine not only allows \nmen another state of probation after this life, but many such \nstates; for, in every body, especially human , through which, \naccording to this opinion, the soul passes, it has an opportu\xc2\xac \nnity of acquiring those virtues by which it may be assimilated \nto the Divine Being; and afterward be absorbed into the \nDivine essence. \n\nThe Pharisees among the Jews were certainly not only \nacquainted with this doctrine, but held it as an article of faith. \nIt appears in the question of the disciples to our Lord, John \nix. 2. \xe2\x80\x9c Master, who did sin, this man or his parents, that he \nwas born blind ?\xe2\x80\x9d Is his blindness a punishment on his parents \nfor their sins ? or did he sin in some other body , that he is \npunished with blindness in this ? Though this doctrine is hinted \nat in this and some other places in the Bible, yet it is nowhere \ntaught in that sacred book. It is not a doctrine of revelation; \nnor does it appear to have any foundation in reason . There \nare no facts in nature from which it can be inferred; and I am \nnot acquainted with any arguments in philosophy , by which it \ncan be proved to be either possible or plausible. Yet it has \na greater show of simplicity and probability than the doctrines \nof emendatory punishments in hell; or of purging fires in an \nintermediate state. And were I to become a volunteer in \nfaith, I could reconcile the metempsychosis to my reason \nmuch sooner than I could any of the preceding systems. But \nthis scheme also fails in several essential points:\xe2\x80\x94 \n\n1. It has nothing in Scripture to support it. \n\n2. It is not a doctrine that sound philosophy can espouse ; \nbecause it is incapable of any kind of rational or metaphysical \nproof. \n\n3. Could it be shown to be probable , it would not answer \nthe end proposed; as it is absurd to suppose that a soul by \nbecoming brutalized , could be refined and purified or that \nby animating a body with bestial inclinations, it could acquire \n\n\nA DISCOURSE ON ACTS XVI. 30. 201 \n\nhabits of virtue; or that by passing through so many mediums , \nit could make atonement for past transgressions; while in \nevery state it was committing new offences; or that these \ntemporary degradations could be considered an adequate price \nfor eternal glory. For, in this, as in all preceding cases, we \nare to consider that there are\xe2\x80\x941. Crimes which require an \natonement . 2. Impurities which require purgation. And, 3. A \nstate of endless felicity which must be purchased: and it is \nobvious that in each of these respects this doctrine, weighed \nin the balances, is found wanting. \n\nv. The fifth opinion, which is by far the most plausible, is \nthis : That God, through His own mere benevolence , may par\xc2\xac \ndon sin, purify the soul, and confer everlasting bliss; and, \ntherefore, to the sincere inquirer in the text it may be said, \nGod is a Being of infinite benevolence ; trust in His goodness, \nendeavour to live soberly and virtuously for the future, and \ndoubt not that He will take you at last to His eternal glory. \n\nThis is specious; and by such assertions many have been, \nand are still deceived. For who can doubt that He, whose \nname is mercy , and whose nature is love , will not, from His \nendless benevolence, forgive a miserable sinner; and take, \nwhen earnestly solicited, a sincere penitent to an everlasting \nstate of blessedness ? Doubts on this point have been deemed \nirrational and absurd; and the assertion that salvation cannot \nbe obtained in this way, has been regarded as little less than \nblasphemy. To see the merits of this scheme, the reader must \nconsider that it is not God\xe2\x80\x99s benevolence or mercy in or through \nChrist, which is here spoken of; but benevolence or mercy \nin itself; and acting from itself, without any consideration \nwhatever to any thing done by the person himself, or by any \nother in his behalf: for this scheme supposes that God does \nthis merely through the impulse of His own benevolence or \ngoodness. \n\nWhat God can do in the exertion of any one of His attri\xc2\xac \nbutes, is not the question: but what He can do, consistently \nwith all the perfections of His nature. We know that He is \nomnipotent; and as omnipotence is unlimited , and unconfined , \nit can do every thing that is possible to be done ; but notwith\xc2\xac \nstanding, it does not do all that is possible to be done : for it \nis possible, in the illimitable vortex of space, to create unnum,- \nbered worlds; but this is not done. It is possible to change , \n\n18 \n\n\n202 \n\n\nSALVATION BY FAITH ; \n\n\nin endless variety, the worlds and beings already made, and \ngive them new modes of existence, new qualities , other forms , \nhabits , fyc. fyc. by successive infinite changes ; but neither is \nthis done. Thus we see that the existence of an attribute or \nperfection of the Divine nature, does not necessarily imply the \nexertion of that attribute or perfection, in any work suitable \nor correspondent to the nature of that attribute. \n\nAll the divine perfections are in perfect unity and harmony \namong themselves : God never acts from one of His attributes \nexclusively ; but in the infinite unity of all his attributes. He \nnever acts from benevolence to the exclusion of justice; nor \nfrom justice to the exclusion of mercy. Though the effect of \nHis operations may appear to us to be in one case, the off\xc2\xac \nspring of power alone; in another, of justice alone ; in a third, \nof mercy alone ; yet in respect to the Divine nature itself, all \nthese effects are the joint produce of all His perfections; nei\xc2\xac \nther of which is exerted more nor less than another. Nor can \nit be otherwise ; nor must we by our preconceived opinions, \nor to favour our particular creed, set the attributes of God at \nvariance among themselves; or \xe2\x80\x9c wound one excellence with \nanother.\xe2\x80\x9d God therefore can do nothing by the mere exercise \nof His benevolence , that is not perfectly consistent with His \njustice and righteousness. \n\nShould it be said that, because God is infinitely good , there\xc2\xac \nfore we may expect that He will save sinners, from this con\xc2\xac \nsideration alone: I answer, that God is infinitely just; and \ntherefore we may expect that He will, on that consideration, \nshow mercy to no man ? Now the argument in the one case \nis precisely as good and as strong as in the other; because \nthe justice of God that requires Him to punish sinners , is \nequal to His mercy , which requires Him to save them. And \nthis argument is sufficient to show that the exercise of the \nmere benevolence of God is no ground to hope that He will \nsave sinners : for humanly speaking, considering the apostate \ncondition of this sinful world, and the multiplied rebellions \nand provocations of men, it is more natural to suppose, that, \nif any attribute of God can be exercised exclusively of the rest, \nit must be, in this case, His justice ; and if so, the destruction \nof the whole human race must be inevitable. The conclusion \nin one case is as warrantable and legitimate as in the other. \nHere, therefore, we gain no ground: but are obliged to retire \n\n\nA DISCOURSE ON ACTS XVI. 30 . \n\n\n203 \n\n\nfrom the consideration of this subject with the fullest convic\xc2\xac \ntion that salvation on this hypothesis, is wholly impossible. \n\nTo the objection, that \xe2\x80\x9c as the king has the royal preroga\xc2\xac \ntive to pardon those who are convicted and condemned by \nthe law ; and that he can, without any impeachment of his \ncharacter, as the fountain of justice, and supreme magistrate \nin the land, display his royal clemency in remitting capital \npunishments, pardoning the guilty, and restoring him to his \nprimitive condition, with all the rights and privileges of civil \nsociety it may be answered, that it is never supposed that \nthe king acts thus from the mere impulse of his clemency; \nthough the words de gratia nostra speciali, et ex mero motu \nnostro, (of our special grace, and mere motion,) be sometimes \nused ; yet it is always understood that for every act of this \nkind \xe2\x80\x9c there are certain reasons and considerations, thereunto \nhim inducingand these reasons and considerations are such \nas in his own opinion, and that of his counsellors, are a suffi\xc2\xac \ncient vindication of his conduct. Sometimes in the pardons \nthemselves, these reasons are stated,\xe2\x80\x94 Ad instantiam dilecti \net Jidelis nostri A. B. pardonavimus C. D. \xe2\x80\x9cat the earnest \nentreaty of our beloved and faithful friend A. B. we have \npardoned C. D.\xe2\x80\x9d &c. or,\xe2\x80\x94 Nos\xe2\x80\x94de avisamento et assensu \nDominorum Spiritualium et Temporalium, ac ad specialem \nrequisitionem Communitatis regni nostri An glia, inpresenti \nParliamento nostro existentium,pardonavimus et relaxavimus \nA. B. \xe2\x80\x9cWe by the advice and consent of the Lords Spiritual \nand Temporal, and at the special request of the Commons of \nour kingdom of England in the present Parliament assembled, \nhave pardoned and forgiven A. B.\xe2\x80\x9d &c. \n\nAt other times, the king enumerates a great variety of rea\xc2\xac \nsons why he should do this ; at first, the consideration that \nvengeance is the Lord\'s, and he will repay. 2. A considera\xc2\xac \ntion of the passion of Christ for transgressors. 3. Filial \npiety towards the blessed virgin: and, lastly, the considera\xc2\xac \ntion of innumerable favours received from the hand of God; \nas in the case of a royal pardon granted to several traitors by \nHen. YI. See Rymer , Yol. IX. page 178. \n\nAdd to all this, that such clemency is not extended, where \nsomething cannot be pleaded in arrest of justice; something \nthat may be said to lessen the iniquity and enormity of the \ncrime. And it may likewise be added, that no wise and pru- \n\n\n204 \n\n\nSALVATION BY FAITH ; \n\n\ndent king ever resorts to the exercise of this prerogative of \nhis crown, where the circumstances of the case will not justify \nhim both in the sight of equity , and in the sight of his people. \nFor, as Sir Henry Finch says, \xe2\x80\x9c The king has a prerogative \nin all things that are not injurious to the subject: Nihil enim \naliud potest rex , nisi id. solum quod de jure potest; \xe2\x80\x9cFor \nthe king can do nothing but that only which he can do ac\xc2\xac \ncording to law.\xe2\x80\x9d Fineh , lib. Ixxxiv. 5. Hence, \xe2\x80\x9c the power \nof pardoning offences is entrusted to the king on a special con\xc2\xac \nfidence that he will spare those only, whose case, had it been \nforeseen, the law itself may be presumed willing to except \nout of its general rules; which the wisdom of man cannot make \nso perfect, as to suit every particular case.\xe2\x80\x9d 1 Shaw, 284. \n\nThe king, therefore, was ever supposed to use his royal \nprerogative in pardoning offences, according to the spirit and \ndesign of the law: and never to pardon him whom the law \nwould condemn, all the circumstances of his case having been \nforeseen. \n\nNow we may rest assured that God never does any thing \nwithout infinite reason and propriety; and requires nothing \nbut through the same. His benevolence was the same under the \nMosaic law that it is now , or ever can be, as He is unchange\xc2\xac \nable ; yet we find that under the Mosaic law He required sa\xc2\xac \ncrifice ;, and would not remit any offence without this ; and for \nthis conduct He must have infinite reason, else he had not \nrequired it; thus we see that during that dispensation, His own \ninfinite goodness, separately considered , was no reason why \nHe should remit sin ; else he had gratuitously done it without \nrequiring sacrifice, which bears all the appearance of a requi\xc2\xac \nsition oi justice, rather than a dictate of mercy. \n\nAgain, God can have no motive relative to His kingdom or \nthrone, to forgive a transgressor; for he is infinitely indepen\xc2\xac \ndent: therefore, no reason of state can prevail here, nor even \nexist; and as to any thing that might be found by equity , to \nplead in arrest or mitigation of judgment against the rigorous \ndemands of justice, this also is impossible; for God\xe2\x80\x99s justice \ncan have no demands but what are perfectly equitable : His \njustice is infinite righteousness, as totally distant from rigour \non the one hand, as from laxity or partiality on the other. \nAgain, surely nothing can be alleged in extenuation of any of\xc2\xac \nfences committed by the creature against the Creator. Every \n\n\nA DISCOURSE ON ACTS XVI. 30 . \n\n\n205 \n\n\nsin against God, is committed against infinite reasons of obedi\xc2\xac \nence, as well as against infinite justice; and consequently can \nadmit of no plea of extenuation. On all these considerations* \nthere appears to be no reason why God should, exercise His \neternal goodness merely, in remitting sins; and without suffi\xc2\xac \ncient reason he will never act. \n\nShould it be farther said that the wretched state of the sin\xc2\xac \nner pleads aloud in the ears of God\xe2\x80\x99s mercy , and this is a suf* \nficient reason why this mercy should be exercised : I answer, \nas before, that his wicked state calls as loudly in the ears of \nGod\xe2\x80\x99s justice, that it might be exclusively exercised; and thus \nthe hope from mercy is cut off. Besides, to make the culprit\xe2\x80\x99s \nmisery, which is the effect of his sin, the reason why God \nshould show him mercy, is to make sin and its fruits the rea\xc2\xac \nson why God should thus act. And thus, that which is in eter\xc2\xac \nnal hostility to the nature and government of God, must be \nthe motive why He should, in a most strange and contradic\xc2\xac \ntory way, exercise His benevolence to the total exclusion of \nHis justice, righteousness, and truth! Hence it appears that \nno inference can be fairly drawn from the existence of eternal \nbenevolence in God to answer the solemn inquiry in the text; \nnor to afford a basis on which any scheme of human salvation \ncan be successfully built. \n\nAs these five schemes appear to embrace all that can be \ndevised on this subject; and on examination each of them is \nproved to be perfectly inefficient, or inapplicable to answer \nthe purpose for which it is produced; we may, therefore, con\xc2\xac \nclude that no scheme of human salvation, ever invented by man, \ncan accomplish this end: and the question What must I do to be \nsaved ? must have remained eternally unanswered, if God, in \nHis boundless mercy, in connexion with all His attributes, \nhad not found out a plan, in which all His perfections can \nharmonize, and His justice appear as prominent as his grace. \n\nvi. I come therefore to the scheme proposed by the \nAlmighty, and contained in the apostle\xe2\x80\x99s answer to the terri\xc2\xac \nfied jailer, Believe on the Lord Jesus Christ, and thou shalt be \nsaved. \n\nIn order to see the force of the apostle\xe2\x80\x99s meaning, and un\xc2\xac \nderstand the propriety of his exhortation, we must endeavour \nto acquaint ourselves with the person of whom he speaks. \n\xe2\x80\x9c Believe,\xe2\x80\x9d says he, \xe2\x80\x9c on the Lord Jesus Christ.\xe2\x80\x9d From this \nVol. III.\xe2\x80\x94 2 d 18* \n\n\n206 \n\n\nSALVATION BY FAITH ; \n\n\nanswer, it is certain the apostle intimates that the believing , \nwhich he recommends, would bring from the person who is \nthe object of his exhortation, the salvation after which the \njailer inquired. And as trusting in an unknown person for \nhis eternal welfare would be a very blind and desperate confi\xc2\xac \ndence ; it was necessary that he should be informed of the \nAuthor, and instructed in the principles of this new religion , \nthus recommended to his notice; and, therefore, it is imme\xc2\xac \ndiately added, ver. 32, that \xe2\x80\x9c they spake the word of the Lord \nunto him,\xe2\x80\x9d and to all that were in his house,\xe2\x80\x94 ro\xc2\xbb Aoyov tov Kv- \npiev, the doctrine of the Lord; all the teaching that concerned \nJesus Christ, and the salvation which He came to dispense to \nmankind. \n\nFrom the specimens we have of the apostle\xe2\x80\x99s preaching in \nthe book of the Acts, as well as in his Epistles , we cannot be \nat a loss to find what the doctrine was which he preached both \nto Jews and Gentiles : it was, in general, \xe2\x80\x9c Repentance toward \nGod, and faith toward our Lord Jesus Christ.\xe2\x80\x9d Acts xx. 16. \nAnd of this Jesus, he constantly testified, that, although He \nwas the most high and mighty of beings, yet Lie died for our \noffences , and rose again for our justification. \n\nBut who is this Person in whom he exhorts the jailer to \nbelieve, and who is here called the Lord Jesus Christ ? That \nthere has been much controversy on the subject of this ques\xc2\xac \ntion in the Christian world, is well known; and into it I do \nnot propose at present to enter: I shall simply quote one text \nfrom this apostle\xe2\x80\x99s writings, on which I shall make a few re\xc2\xac \nmarks, in order to ascertain what his views of this Person \nreally were: and the conclusions which we must necessarily \ndraw from these views. The text is, Coloss. i. 16, 17. \xe2\x80\x9cBy \nhim were all things created that are in heaven and that are in \nearth, visible or invisible, whether they be thrones, or domi\xc2\xac \nnions, or principalities, or powers ; all things Avere created by \nHim, and for Him; and He is before all things, and by Him \nall things consist.\xe2\x80\x9d \n\nFour things are here asserted :\xe2\x80\x94 \n\n1. That Jesus Christ is the Creator of the universe ; of all \nthings visible and invisible; of all things that had a beginning, \nwhether they exist in time or in eternity. \n\n2. That whatsoever was created, was created for Himself: \nthat he was the sole end of His own work. \n\n\nA DISCOURSE ON ACTS XVI. 30, 207 \n\n3. That He was prior to all creation ; to all beings, whether \nin the visible or invisible world. \n\n4. That He is the Preserver and Governor of all things; for \nby Him all things consist. \n\nNow, allowing St. Paul to have understood the terms which \nhe used, he must have considered Jesus Christ as being truly \nand properly God .**\xe2\x80\x94 \n\n1. Creation is the proper work of an infinite, unlimited, and \nunoriginated Being; possessed of all perfections in their \nhighest degrees, capable of knowing, willing, and working \ninfinitely, unlimitedly, and without control: and as creation \nsignifies the production of being where all was absolute non\xc2\xac \nentity ; so it necessarily implies that the Creator acted of and \nfrom Himself: for, as previously to this creation, there was \nno being, consequently He could not be actuated by any mo\xc2\xac \ntive, reason , or impulse, without Himself; which would argue \nthat there was some being to produce the motive or impulse, \nor to give the reason. Creation, therefore, is the work of \nHim who is unoriginated , infinite, unlimited, and eternal: but \nJesus Christ is the Creator of all things; therefore, Jesus \nChrist must be, according to the plain construction of the \nApostle\xe2\x80\x99s words, truly and properly God. \n\n2. As, previously to creation, there was no being but God; \nconsequently the great First Cause must, in the exertion of \nHis creative energy, have respect to Himself alone: for He \ncould no more have respect to that which had no existence , \nthan He could be moved by non-existence to produce existence \nor creation. The Creator, therefore, must make every thing \nfor himself. \n\nShould it be objected, that Christ created officially, or by \ndelegation, I answer, this is impossible ; for, as creation re\xc2\xac \nquires absolute and unlimited power or omnipotence, there can \nbe but one Creator, because it is impossible that there can \nbe two or more omnipotent, infinite, or eternal beings. It \nis therefore evident, that creation cannot be effected officially, \nor by delegation; for this would imply a Being conferring \nthe office, and delegating such power; and, that the being \nto which it was delegated was a dependent being, conse\xc2\xac \nquently not unoriginated and eternal. But this, the nature of \ncreation proves to be absurd\xe2\x80\x94 \n\n1. The thing being impossible in itself, because no limited \n\n\n208 \n\n\nSALVATION BY FAITH ; \n\n\nbeing could produce a work that necessarily requires omnipo\xc2\xac \ntence. \n\n2. It is impossible, because if omnipotence be delegated, he \nto whom it is delegated had it not before : and He, who dele\xc2\xac \ngates it, ceases to have it, and, consequently, ceases to be God; \nand the other, to whom it is delegated, becomes God; because \nsuch attributes as those with which he is supposed to be in\xc2\xac \nvested, are essential to the nature of God. On this supposition, \nGod ceases to exist , though infinite and eternal; and another, \nnot naturally infinite and eternal, becomes such ; and thus an \ninfinite and eternal Being is produced in time , and has a be\xc2\xac \nginning, which is absurd. Therefore, as Christ is the Crea\xc2\xac \ntor, He did not create by delegation, or in any official way. \nAgain, if He had created by delegation, or officially, it would \nhave been for that Being who gave him that office, and dele\xc2\xac \ngated to him the requisite power; but the text says that all \nthings were made by Him and for Him, which is a demon\xc2\xac \nstration that the Apostle understood Jesus Christ to be the \nend of His own work ; and truly and essentially God. \n\n3. As all creation necessarily exists in time, and had a com\xc2\xac \nmencement ; and there was an infinite duration in which it \ndid not exist; whatever was before or prior to that, must be \nno part of creation ; and the Being who existed prior to crea\xc2\xac \ntion, and before all things \xe2\x80\x94all existence of every kind, must \nbe the unoriginated and eternal God : but St. Paul says, Jesus \nChrist was before all things; therefore, the apostle conceived \nJesus Christ to be truly and essentially God. \n\n4. As every effect depends upon its cause, and cannot exist \nwithout it; so creation, which is an effect of the power and \nskill of the Creator, can only exist and be preserved by a con\xc2\xac \ntinuance of that energy that first gave it being : hence God, \nas the Preserver , is as necessary to the continuance of all \nthings, as God, as the Creator, was to their original produc\xc2\xac \ntion ; but this preserving or continuing power is here attri\xc2\xac \nbuted to Christ; for the apostle says, and by Him do all things \nconsist; for,as all being was derived fromHimasitscawse; so all \nbeing must subsist by Him, as the effect subsists by and through \nits cause. This is another proof tha t the apostle considered Jesus \nChrist to be truly and properly God, as he attributes to Him \nthe preservation of all created things, which property of pre\xc2\xac \nserving belongs to God alone ; therefore, Jesus Christ is, \n\n\n\n\nA DISCOURSE ON ACTS XVI. 30 . 209 \n\naccording to the plain obvious meaning of every expression in \nthis text, truly, properly, independently, and essentially, God. \n\nTaking, therefore, the Apostle as an uninspired man, giving \nhis own view of the Author of the Christian religion ; it seems, \nbeyond all controversy that himself believed Christ Jesus to be \nGod: but, considering him as writing under the inspiration \nof the Holy Ghost , then we have, from the plain, grammatical \nmeaning of the words he has used, the fullest demonstration, that \nHe who died for our sins , and rose again for our justification, \nwas God over all: and as God alone can give salvation , and \nGod alone remit sin; hence, with the strictest propriety, the \napostle commands the almost despairing jailer to believe in the \nLord Jesus Christ , and he should be saved. \n\nIn examining the preceding schemes of salvation, we have \nalready seen, that God cannot act from one attribute exclu\xc2\xac \nsively ; that He can do nothing without infinite reason; and \nthat when He acts, it is in and through the infinite harmony of \nall His attributes. \n\nIn the salvation of the human soul, two attributes of God \nappear to be peculiarly exercised : viz. His justice and His \nmercy; and to human view, these attributes appear to have \nvery opposite claims; nevertheless, in the scheme of salvation \nlaid down in the Gospel, these claims are harmonized so, that \nGod can be just, and yet the \xe2\x80\x9cjustifier of him that believeth on \nJesus.\xe2\x80\x9d In this scheme \xe2\x80\x9c Mercy and Truth are met together; \nRighteousness and Peace have kissed each other.\xe2\x80\x9d \n\nFrom St. Paul\xe2\x80\x99s doctrine concerning Christ, as the Saviour \nof men , we may learn what it was which he wished the jailer \nto believe, viz. 1. That this glorious Personage, who was the \nCreator, Preserver, Owner, and Governor of all things, was \nmanifested in the flesh, and suffered and died, to make an atone\xc2\xac \nment for the sins of the world: for it is most evident from all \nthe apostle\xe2\x80\x99s writings, that he considered the shedding of \nChrist 1 s blood in His death, as a sacrificial offering for sin ; \nand he ever attributes the redemption of the sou\\ and the re\xc2\xac \nmission of sins, to the shedding of this blood. 2. That His \nlife was offered for the life of men; and that this was a sacrifice \nwhich God Himself required; for Christ was considered \n\xe2\x80\x9c the Lamb of God which takes away the sin of the world.\xe2\x80\x9d \n3. That all the Law and the Prophets bore testimony to this; \nand that He, as a sacrifice for sin, was the end of the Law, for \n\n\n210 \n\n\nSALVATION BY FAITH , \n\n\nrighteousness, em S tKMorvvw, for justification, to every one that \nbelieveth. \n\nThat God manifested in the flesh is a great mystery, none \ncan doubt; but it is what God Himself has most positively as\xc2\xac \nserted, John i. 1\xe2\x80\x9414, and is the grand subject of the New \nTestament. How this could be we cannot tell: indeed the \nunion of the soul with its body is not less mysterious ; we can \njust as easily comprehend the former as the latter; and how \nbelievers can become \xe2\x80\x9c habitations of God through the Spirit,\xe2\x80\x9d \nis equally inscrutable to us ; yet all these are facts sufficiently \nand unequivocally attested; and on which scarcely any ra\xc2\xac \ntional believer, or sound Christian philosopher, entertains a \ndoubt. These things are so; but how they are so, belongs to God \nalone to comprehend: and as the manner is not explained in \nany part of Divine Revelation, though the facts themselves are \nplain; yet the proofs and evidences of the reasons of these \nfacts, and the manner of their operation, lie beyond the sphere \nof human knowledge. \n\nFrom what has been said, we derive the following parti\xc2\xac \nculars :\xe2\x80\x94 \n\n1. That the Word , which was with God , and is God, became \nflesh, and tabernacled among us : \xe2\x80\x94this is a truth which we \nreceive from Divine Revelation. \n\n2. That God never does any thing that is not necessary \nto be done; and that He never does any thing without an \ninfinite reason: \xe2\x80\x94these are truths, also, which we learn from \nthe perfections of the Divine nature. \n\n3. That God has required the incarnation , and passion of \nJesus Christ: \xe2\x80\x94and this the Sacred Scriptures abundantly \ndeclare. \n\n4. That this would not have taken place, had it not been \ninfinitely reasonable , and absolutely necessary, we learn from \nthe same perfections. \n\n5. That the sacrifice of Christ, thus required by God, was \ninfinitely pleasing to Him, and completely proper to accom\xc2\xac \nplish the end for which it was appointed:\xe2\x80\x94this is evident, \nfrom its being required; for God can require and devise no\xc2\xac \nthing that is not pleasing to Himself, proper in itself, and fit \nto accomplish the end for which it was required. \n\n6. That, as the sacrifice of Christ was required to take away \nthe sin of the world, we may rest assured that it was proper \n\n\nA DISCOURSE ON ACTS XVI. 30. 211 \n\nto accomplish that end ; and that God, in the claims of His \njustice and mercy, is perfectly pleased with that sacrifice. \n\n7. That, as the dignity of Jesus Christ is infinitely great and \nglorious ; so all His acts have an infinite merit: because they \nare the acts of a Being absolutely perfect. \n\n8. That, though His passion and death could take place \nonly in the human nature which He had associated with His \nDivinity, for in that \xe2\x80\x9c dwelt all the fulness of the Godhead \nbodily ;\xe2\x80\x9d yet this association stamped all the acts of that man\xc2\xac \nhood with an infinite value. \n\n9. And, as these sufferings, &c. took place in human na\xc2\xac \nture, and were undergone on account of all those who were \npartakers of that nature, therefore they were sufficient to make \natonement for the sins of the whole world ; and are, to the Di\xc2\xac \nvine justice, infinite reasons , why it should remit the sins of \nthose in whose behalf these sufferings, &c., were sustained. \nWhen, therefore, a sinner goes to God for mercy, he goes, not \nonly in the name, but with the sacrifice of Christ: this he of\xc2\xac \nfers, by faith, to God ; that is, he brings it with the fullest con\xc2\xac \nfidence, that it is a sufficient sacrifice and atonement for his \nsins ; and thus he offers to Divine justice an infinite reason why \nhis sins should be blotted out. To this, faith can attach itself \nwithout wavering; and on this, God can look with infinite com\xc2\xac \nplacency and delight. And it follows that the man whose business \nit is to make known the way of salvation to perishing mortals, \ncan say with the utmost confidence to every genuine penitent ,\xe2\x80\x94 \n\xe2\x80\x9c Believe on the Lord Jesus Christ, and tiiou shalt be saved.\xe2\x80\x9d \n\nThis scheme is of God\xe2\x80\x99s own appointment: by it His Law \nis magnified and made honourable ; from its very nature it must \nbe effectual to the purposes of its institution; and is liable to \nnone of the objections with which all other schemes of salva\xc2\xac \ntion are encumbered. By it, the justice of God is as highly \nmagnified as his mercy . \xe2\x80\x9c What the Law could not do, in that \nit was weak through the flesh,\xe2\x80\x9d God has done by \xe2\x80\x9c sending His \nSon in the likeness of sinful flesh, and for sin, (xut 7rep t apap- \nTictf, and as a sacrifice for sin,) condemned sin in the flesh.\xe2\x80\x9d \nRom. viii. 3. And thus our salvation is of grace; of the free \nmercy of God, in and through Christ; not of woi\'Jcs, nor of \nsujfeHngs, that any man should boast; and thus God has the \nglory to eternity, while man enjoys the unspeakable gift, and \nthe infinite benefits resulting from that gift. \n\n\n212 \n\n\nSALVATION BY FAITH 4 , \n\n\nIn (;his scheme of redemption, we see a perfect congruity \nbetween the objects of this redemption, and the redemption price \nwhich was paid down for them. The objects of it are the hu\xc2\xac \nman race; all these had sinned and come short of the glory of \nGod : it was right, therefore, that satisfaction should be made \nin that same nature, either by receiving punishment, or paying \ndown the A vrpov, or redemption price. Now we have already \nseen that, bearing the punishment due to a crime, is no atone\xc2\xac \nment for that crime; nor can answer any of the purposes of \nthat original law which God gave to man in his state of inno- \ncency: and we have also seen, that no acts of delinquents, how\xc2\xac \never good they may be supposed, can purchase blessings\' of \ninfinite worth, or make atonement for the past. Hence, it is \nabsolutely impossible that the human race could redeem them\xc2\xac \nselves ; and yet, justice and the fitness of things required that \nthe same nature which sinned should be employed in the work \nof atonement. Behold, then, the wisdom and goodness of God ! \nChrist assumes human nature: that it might be free from \nblot, stain or imperfection, it is miraculously conceived, by the \npower of tKe Holy Spirit, in the womb of a Virgin; and that \nit might be capable of effectually performing every redeeming \nact , God was manifested in this flesh. Here, then, we see \nthe same nature suffering which had sinned ; and we see all \nthese sufferings stamped with infinite merit , because of the \nDeity who dwelt in that suffering humanity. Thus Christ was \nman , that he might suffer and die for man; and he was God, \nthat the sufferings and death of the man Christ Jesus might \nbe of infinite value ! The skill, contrivance , and congruity of \nthis system, reflect as high honour on the wisdom , as on the \nmercy of God! \n\nIt has been stated in the commencement of this Discourse, \nthat men, by their personal transgressions, are exposed to \neternal punishment; and, in consequence of the impurity or \ninfection of their nature, they are incapable of enjoying eter\xc2\xac \nnal glory; and, therefore, to be saved, must necessarily imply \nthe being delivered from all the guilt of all sin, and from all its \nimpurity; so that the soul shall be a proper habitation of God \nthrough the Spirit; and be capable of an eternal union with \nHim in the realms of glory. How, therefore, are these pur\xc2\xac \nposes to be effected by believing on the Lord Jesus Christ ; \nSt. Paul says, Galal. in* 22^ \xe2\x80\x9c The Scripture hath concluded \n\n\nA DISCOURSE ON* ACTS XVI. 30. \n\n\n213 \n\n\nall under sin, that the promise by faith of Jesus Christ might \nbe given to them that believe.\xe2\x80\x9d Now, the promise not only \ncomprehends the incarnation of Christ, but also the blessings \nto be communicated through that incarnation. These blessings \nmay be all summed up in these three particulars; 1, Pardon \nof sin; 2, The gift of the Holy Spirit, for the purification of \nthe heart; and, 3, Eternal life, as the consequence of that par\xc2\xac \ndon and purification. Now Christ, by His sacrificial death, \nhas purchased pardon for a condemned world, and reconcilia\xc2\xac \ntion to God ; for, \xe2\x80\x9c God was, in Christ, reconciling the world \nunto Himself, not imputing their trespasses unto them.\xe2\x80\x9d 2 Cor. \nv. 19. And we \xe2\x80\x9c have redemption in his blood, the forgiveness \nof sins,\xe2\x80\x9d Eph. i. 7. When reconciled to God, and thus brought \nnigh by the blood of Christ, we receive the gift of the Holy \nSpirit , which is a fruit of the death, resurrection, and ascen\xc2\xac \nsion, of our Lord. Psal. lxviii. 18. Eph. iv. 8. And this \nSpirit, which is emphatically called the Holy Spirit , because \nHe is not only infinitely holy in His own nature, but His grand \noffice is to make the children of men holy, is given to true be\xc2\xac \nlievers, not only to \xe2\x80\x9ctestify with their spirits that they are the \nchildren of God,\xe2\x80\x9d Rom. viii. 16.; but also to purify their \nhearts; and thus He transfuses through their souls His own \nholiness and purity; so that the image of God in which they \nwere created, and which by transgression they had lost, is now \nrestored ; and they are, by this holiness, prepared for the third \nbenefit, the enjoyment of eternal blessedness, in perfect union \nwith Him who is the Father and God of glory, and the foun\xc2\xac \ntain of holiness. This pardon and reconciliation, this holiness \nand purity, and this eternal glory, come all in consequence of \nthe incarnation, passion, death, resurrection, ascension, and \nmediation of Christ; and this complete restoration to the image \nand likeness of God, is the utmost salvation the soul of man \ncan possess ; and being brought to eternal glory, the utmost \nbeatification of which a created intelligent being is capable. \nAnd as it has been demonstrated that no scheme of salvation \never invented by man can procure or produce these blessings; \nand as the word of God shows that all these things are provi\xc2\xac \nded by the Christian system; we may confidently assert that \n\xe2\x80\x98 there is no name under heaven given among men, whereby \nwe must be saved: neither is there salvation in any other,\xe2\x80\x9d \nActs iv. 12.; and, with the same confidence we can say to \nVol. m. \xe2\x80\x94 2 e 19 \n\n\n214 \n\n\nSALVATION BY FAITII ; \n\n\nevery sinner, and especially to every genuine penitent, \xe2\x80\x9c Be\xc2\xac \nlieve on the Lord Jesus Christ, and thou shalt be saved.\xe2\x80\x9d The \nexhortation itself appears so very rational, and the basis on \nwhich it is built so very solid, that all difficulties in the way \nof faith or believing are completely removed ; so that it seems \nas impossible, on this ground, not to believe, as it seemed be\xc2\xac \nfore, to credit the possibility of being saved even through this \nscheme ; because it has been too often recommended unaccom\xc2\xac \npanied with those considerations, which prove it to be the first\xc2\xac \nborn of the goodness, wisdom, justice, and mercy, of the God \nand Father of all. \n\nOn a review of the whole of the preceding argumentation, \nit may be objected to this doctrine, as it was to St. Paul, its \nfirst systematic defender, \xe2\x80\x9cYou make void the law through \nfaith\xe2\x80\x9d To which we reply as he did : God forbid! Yea, we \nestablish the law. \n\nWhether we understand the term law, as signifying the rites \nand ceremonies of the Mosaic institution; or th e moral law, \nwhich relates to the regulation of the manners or conduct of men; \nthe doctrine of salvation by faith establishes this law. All the \nlaw of commandments, consisting of ordinances, had respect to \nChrist, who alone was the Object and the End of this law ; and, \nby His passion and death, the whole of its sacrificial system, in \nwhich its essence consisted, was fulfilled and established. \n\nAs to the moral law, this also is fully established by the doc\xc2\xac \ntrine of salvation by faith : for, the faith essential to this doc\xc2\xac \ntrine works by love ; and love is the principle of obedience, and \nhe who receives salvation by faith, receives, at the same time, \npower from God to live in obedience to every moral precept; \nand such persons are emphatically termed the workmanship of \nChrist, created anew unto good works. They are born of God, \nand His seed remaineth in them ; and they cannot sin because \nthey are born of God. Being freed from the dominion, guilt, and \npollution of sin, they have their fruit unto holiness, and the \nend everlasting life ; and, in a righteous life, they \xe2\x80\x9c show \nforth the virtues of Him who has called them out of darkness \ninto His marvellous light.\xe2\x80\x9d The very thoughts of their hearts \nare cleansed by the inspiration of God\xe2\x80\x99s Holy Spirit; so that \nthey are enabled perfectly to love Him, and worthily to mag\xc2\xac \nnify His name.\xe2\x80\x9d They show the work of the law written in \ntheir hearts, by living not after the flesh, but after the Spirit. \n\n\nA DISCOURSE ON ACTS XVI. 30 . \n\n\n215 \n\n\nThe very Spirit which is given them, on their believing in \nChrist Jesus, is the Spirit of holiness; and they can retain \nthis Spirit no longer than they live in the spirit of obedience . \nHe who is saved by grace through faith, not only avoids every \nappearance of evil; but lives an innocent, holy , and useful \nlife. Hypocrites, pretenders to holiness, and Antinomians of \nall sorts, have no interest in this sacred doctrine : they neither \nknow its nature, nor its power ; before such swine, God will \nnot have His pearls cast; they \xe2\x80\x9c are of their father the devil, \nfor his lusts they will do.\xe2\x80\x9d Let not the doctrine suffer on their \naccount; they have neither lot nor part in this matter ; if they \nhold this truth in their creed , they hold it in unrighteousness. \n\nWe have already seen that the law given to man in his \nstate of innocence, was most probably this : \xe2\x80\x9c Thou shalt love \nthe Lord thy God with all thy heart, with all thy soul, with \nall thy mind, and with all thy strength.\xe2\x80\x9d As he not only broke \nthis law by his first transgression, but also lost the power to \nfulfil it; the object of God in his redemption, was not merely \nto provide pardon for the breach of this law, but to restore \nhim to that Divine image which he had lost; hence the Gos\xc2\xac \npel proclaims both pardon and purification; and they that \nbelieve are freely justified from all things, and have their hearts \npurified by faith. Thus the grand original law is once more \nwritten on their hearts by the finger of God ; and they are \nrestored both to the favour and to the image of their Maker. \nThey love Him with all their powers; and they serve Him \nwith all their strength. They love their neighbour as them\xc2\xac \nselves, and, consequently, can do him no wrong. They live \nto get good from God, that they may do good among men. \nThey are saved from their sins, are made partakers of the \nDivine nature, escape the pollutions that are in the world; \nand, being guided by His counsel, they are, at last, received \nup into His glory. \n\n\xe2\x80\x9c Now, to Him, who is able to keep you from falling, and \nto present you faultless before the presence of His glory with \nexceeding joy, to the only wise God, our Saviour, be glory \nand majesty, dominion and power, both now and ever. Amen. \n\n\nSERMON XXXV. \n\n\nTHE CHRISTIAN PROPHET AND HIS WORK. \n\n\nI. CORINTHIANS, Chap. xiv. ver. S. \n\nHe who prophesieth, speaketh unto men to edification, and to exhortation, and \nto comfort. \n\n\nTake heed how ye hear, was an advice of the Son of God; \nand forcibly states, that serious attention to sacred truths is \nessentially requisite to those who wish to profit by them ; and \nwithout this, even Christ Himself may preach in vain. It was \nthe saying of a wise and holy man, that \xe2\x80\x9c the word of God \nwas never heard profitably, but under the influence of that \nSpirit by which it was originally dictated.\xe2\x80\x9d Long experience \nhas proved, that though the mighty Paul may plant , and the \neloquent Apollos water , yet it is God alone who gives the in\xc2\xac \ncrease. Every minister of God should be deeply sensible of \nthis, that he may earnestly implore that Help, without which no \ngood can be done; that Wisdom, without which the word of \nGod cannot be rightly divided; and that Influence on the \nminds of his hearers, without which there can be no fruit of his \nlabours. \n\nA Philosopher among the ancient heathens observed, that \n\xe2\x80\x9c Man is an animal fond of novelty\xe2\x80\x94the observation readily \nacquired the force of an incontrovertible maxim, because the \nfacts which gave it birth were every where evident: things \nnew or uncommon, being always found to impress the senses \nmore forcibly than those which daily occur. Man is fond of \npower, and is ever affecting to perform actions beyond the \nlimits of his own strength : but as repeated exertions painfully \n\n\n\n\n\n\n\n\nA DISCOURSE ON I. CORINTHIANS XIV. 3. 217 \n\ndemonstrate to him the littleness of his own might, he strives \nto have recourse to foreign help , and especially grasps at su\xc2\xac \npernatural powers. Hence originated the desire of acquainting \nhimself with the invisible world, that he might associate to \nhimself the energies of supernatural agents, and by their \nassistance satisfy his criminal curiosity, and gratify his pride \nand ambition. And hence the pretensions to potent spells, \nnecromantic incantations, and the whole system of magic. It \nwas in consequence of giving unrestrained scope to this prin\xc2\xac \nciple, that miraculous powers were more earnestly coveted in \nancient (and I may add, in modern) times, than the constant \nability to do good through that influence which can come from \nGod alone , working by that love which never faileth. \n\nThat miraculous gifts were largely distributed in the primi\xc2\xac \ntive church, and especially among the believers at Corinth, is \nsufficiently evident;\xe2\x80\x94and that they were preferred by some to \nthat love which is the fulfilling of the law , is too plainly inti\xc2\xac \nmated in this Epistle. The gift of tongues, or a supernatural \ncapacity of speaking various languages which a man had not \nlearnt, seems to have prevailed in the Christian church for a \nconsiderable time after the day of Pentecost. And several \nmistaking the design of the Lord in the communication of \nthese gifts, wished to possess the miraculous power merely for \nits own sake , and not on account of the good which might be \ndone by it. Hence, if they spake with tongues , (various lan\xc2\xac \nguages) it was deemed sufficient, notwithstanding those who \nheard were not edified, because they did not understand the \nlanguage which was spoken. The Apostle shows, that acting \nin this way did not fulfil the kind intention of the Most High ; \nas speaking of the deep things of God in the language of an \nArab was not calculated to instruct a Greek , to whom that \nlanguage was utterly unknown. And though they might ap\xc2\xac \npear more excellent in their own eyes, because possessing more \nof that knowledge, which too often puffeth up; (to which it \nappears that some even of the believing Greeks were too much \nattached;) yet-the Apostle assures them that greater was he, \nin the sight of God, whose talent led to general instruction, \nthan he who possessed the tongue of the learned, whether his \nknowledge were acquired by study, or came by Divine inspira\xc2\xac \ntion. For the grand design of the gospel-ministry was, to \ninstruct men in righteousness , to unite them to God , and com- \n\n19* \n\n\n218 THE CHRISTIAN PROPHET AND HIS WORK; \n\nfort them in all tribulations and adversities: and this appears \nto me to be the meaning of the words of the text; He who \nprophesieth speaketh unto men to edification , and to exhorta\xc2\xac \ntion , and to comfort. \n\nTwo things the Apostle presents here to our view :\xe2\x80\x94 \n\nI. The Prophet :\xe2\x80\x94 He who prophesieth. \n\nII. His Work :\xe2\x80\x94 He speaketh unto men to edification , \nexhortation , and comfort. \n\nI. The word Prophet generally conveys the idea of a person \nso far acquainted with futurity, as to discern some purpose of \nthe Divine Being relative to His government of the natural or \nmoral world; but which is not sufficiently matured by the \neconomy of Providence, to make, as yet, its public appearance \namong men :\xe2\x80\x94and, to prophecy , is usually understood to imply \nthe foretelling such an event, the time of its appearance, and \nthe place of its operation, with some preceding and subsequent \ncircumstances. \n\nThat several of those who are termed Prophets in the Sacred \nWritings, did thus predict future events, is a truth which can\xc2\xac \nnot be successfully contested.\xe2\x80\x94A truth which successive ages \nhave had the fullest opportunity of confirming\xe2\x80\x94which stands \nas an immense and impregnable bulwark against all the pre\xc2\xac \ntensions and sophisms of modern Deism ; and which, perhaps, \nthe late eventful period tended not less to confirm than any of \nthe preceding ones. \n\nBut that this was the original and only meaning of the word \nProphet, or Prophecy, is very far from being clear. The first \nplace in which the word occurs is, Gen. xx. 7. where the Lord \nsays of Abraham to Abimelech, He is a Prophet , (N\'n moj nabi \nhu) and will pray (SVerp yithpallel , will make earnest interces\xc2\xac \nsion,) for thee. In the common acceptation of the word, it is \ncertain Abraham was no Prophet: but here it seems to sig\xc2\xac \nnify a man well acquainted with the Supreme Being, capable \nof teaching others in Divine things ; and especially a Man of \nPrayer \xe2\x80\x94one who had great influence with the God he wor\xc2\xac \nshipped, and whose intercessions were available in the behalf \nof others. And in this sense the original word nabi , is \nused in several places in the Old Testament. \n\nIt was through inattention to this meaning of the word, \nwhich appears to me to be the true, original, and ideal one, \nthat all the commentators and critics, that I have met with, have \n\n\nA DISCOURSE ON I. CORINTHIANS XIV. 3. 219 \n\nbeen so sadly puzzled with that part of the history of Saul, \nwhich is related 1 Sam. x. 9\xe2\x80\x9413. and xix. 20\xe2\x80\x9424. In these \npassages, the sacred historian represents Saul, who was neither \na Prophet, nor the son of one, associating with the Prophets, \nand prophesying among them :\xe2\x80\x94to which it appears he was \nled by the Spirit of the Lord which came upon him. That this \ncan mean no more than Prayer and Supplication to God, \naccompanied probably with edifying hymns of praise , and \nthanksgiving , (for they had instruments of music, chap. x. ver. \n5.) needs, in my opinion, little proof. If Saul had prophesied \nin the common acceptation of the word, it is not likely that \nwe should have been kept absolutely in the dark concerning \nthe subject and design of his predictions; of which, by the \nway, not one syllable is spoken in the Oracles of God. The \nsimple fact seems to have been this. God,, who had chosen \nthis man to govern Israel, designed to teach Az\'m, that the \nMost High alone is the fountain of all power, and that by \nHim only, kings could reign, so as properly to execute justice, \nand be His ministers for good unto the people. To accom\xc2\xac \nplish this gracious purpose, he gave him another heart , (ver. 9.) \na disposition totally different from what he had ever before \npossessed, and taught him to pray. Coming among the sons \nof the Prophets, on whom the Spirit of the Lord rested, and \nwho were under the instruction of Samuel, (chap. xix. 20.) \nwhile they worshipped God with music and supplication, \nSaul also was made a partaker of the same Divine influence, \nand prophesied , i. e. made prayer and supplication among them. \nTo see one who did not belong to the prophetic school, thus \nincorporated with the Prophets, pouring out his soul to God \nin prayer and supplication, was an unusual sight, which could \nnot pass unnoticed, especially by those of Saul\xe2\x80\x99s acquaintances, \nwho probably knew him in times past, to have been as care\xc2\xac \nless and as ungodly as themselves, (for it was only now he got \nthat other good spirit from God, a sufficient proof that he had \nit not before ;) these companions of his being unacquainted \nwith that grace, which can in a moment influence and change \nthe heart, would, according to an invariable custom, express \ntheir astonishment with a sneer, Is Saul also among the Pro\xc2\xac \nphets ! That is, in modern language, \xe2\x80\x9c Can this man pray or \npreach ? He whose education has been the same as our own ; \nemployed in the same secular offices, and formerly companion \n\n\n220 THE CHRISTIAN PROPHET AND HIS WORK; \n\nwith us in what he now affects to call folly and sin\xe2\x80\x94can such \na person be among the Prophets ?\xe2\x80\x9d Yes. For God may have \ngiven him a new heart; and the Spirit of God, whose inspi\xc2\xac \nration alone can give sound understanding in sacred things, \nmay have come upon him for this very purpose, that he might \nannounce unto you the righteousness of the Lord, and speak \nunto your ruined souls to edification, and to exhortation, and \nto comfort. \n\nI have dwelt longer on the case of Saul among the prophets, \nbecause it appears to be exactly similar to a case mentioned \nin this chapter, and to which my text is closely allied. \xe2\x80\x9c If any \nprophesy, and there come in one that bclieveth not , or one un\xc2\xac \nearned, he is convinced of all, he is judged of all; and thus \nare the secrets of his heart manifested; and falling down \non his face, he will worship God , and report that God is among \nyou of a truth,\xe2\x80\x9d verses 24, 25. Who does not see here a \nparallel case to Saul among the prophets ? especially if colla\xc2\xac \nted with 1 Sam. xix. 20\xe2\x80\x9424. \xe2\x80\x9c And Saul sent messengers to \n\ntake David ; and when they saw the company of the prophets \nprophesying, and Samuel standing presiding over them, the \nSpirit of God came upon the messengers of Saul, and they also \nprophesied. And when it was told Saul, he sent other mes\xc2\xac \nsengers, and they prophesied likewise. And Saul sent mes\xc2\xac \nsengers again the third time, and they prophesied also.\xe2\x80\x94And \nSaul went to Naioth of Ramah; and the Spirit of God was \nupon him also, and he went on and prophesied.\xe2\x80\x94And he \nstripped off his clothes, and prophesied before Samuel in like \nmanner, and lay down naked all that day, and all that night. \nWherefore, they say, (as in the case related, chap, x.) Is Saul \nalso among the Prophets !\xe2\x80\x9d \n\nI have often observed in public meetings among religious \npeople, especially in meetings for Prayer, that persons wholly \nunconcerned about the matter in hand, or its issue, have been \nsuddenly seized by the spirit of the supplicants, while vacantly \nstaring at those employed in the sacred work ; and falling \ndown on their knees, have acknowledged the power and pre\xc2\xac \nsence of the Most High; and, like Saul among the prophets, \nhave gone on supplicating with them, with a renewed heart, \nand a right spirit. \n\nThose who have taken on them unmercifully to criticise and \ncondemn such meetings, should prove, in vindication of their \n\n\nA DISCOURSE ON I. CORINTHIANS, XIV. 3. 221 \n\nown conduct, that Saul, the sons of the prophets, and the ven\xc2\xac \nerable Samuel at their head, were enthusiasts and fanatics; \nand that the parallel case in this chapter should have been \nmarked by the Apostle with terms of abhorrence and detesta\xc2\xac \ntion, that others might be deterred from copying their example. \n\nThe history of Elijah and the priests of Baal, mentioned in \n1 Kings xviii. throws farther light on this subject. In verse \n26, it is said, \xe2\x80\x9cThey (the priests of Baal) took a bullock and \ndressed it, and called on the name of Baal from morning until \nnoon, saying, O Baal, hear us!\xe2\x80\x94And they leaped upon the \naltar, and cried aloud,\xe2\x80\x94and cut themselves with knives, till \nthe blood gushed out: and they prophesied, (kojivi vayithnabeu, \nand they made supplication ,) until the time of the evening \nsacrifice.\xe2\x80\x9d From the whole context it is plain, that earnest , \nimportunate prayer , is alone what is meant by prophesying \nin this place. \n\nIn addition to what has been said, it is necessary to observe \nthat prophet , in the text, means not only one who, according \nto the original import of the word, is an intercessor , or a man \nof prayer , which is an essential characteristic of every mi\xc2\xac \nnister of the gospel; but it means also one who teaches others \nthe great and glorious science of salvation, and instructs men \nin their religious obligations to God, and in their duty to their \nneighbour and to themselves. And this is undoubtedly the \nsense in which St. Paul uses it here. And as all the prophets \nof God, whose principal business it was to instruct the people \nin the way of righteousness, were men of prayer , who were \ncontinually interceding with God in behalf of the wretched \nand careless to whom they ministered, the term nabi , be\xc2\xac \ncame their common appellative; and thus a part of their of\xc2\xac \nfice, intercessors for the people , might have given rise to that \nname by which the Spirit of God thought proper afterward \nto distinguish those whom he sent, not only to pray for and \ninstruct the people, but also to predict those future events \nwhich concerned the punishment of the incorrigible, and the \ncomfort and exaltation of His own servants. \n\nA preacher, who is not a man of prayer, cannot have a pro\xc2\xac \nper knowledge of the nature and design of the gospel minis\xc2\xac \ntry\xe2\x80\x94cannot be alive to God in his own soul: nor is likely to be\xc2\xac \ncome instrumental in the salvation of others. In order to do \ngood, a man must receive good : Prayer is the way in which \n\nVol. hi.\xe2\x80\x94 2 F \n\n\n222 THE CHRISTIAN PROPHET AND HIS WORK ; \n\nDivine assistance is received ; and in the work of the ministry \nno man can do any thing unless it be given him from above. \nIn many cases, the success of a preacher\xe2\x80\x99s labours depends \nmore on his prayers than on his public preaching. \n\nIn the sense in which I apprehend St. Paul uses the word \nhere, our blessed Lord styles John the Baptist a Prophet, \nLuke, vii. 2(5. And Zacharias his father, speaking of him by \nthe Spirit of the Lord, calls him a prophet of the Highest , \nLuke i. 76. i. e. a teacher commissioned by the Lord Himself \nto instruct the inhabitants of Judea in the things which rela\xc2\xac \nted to the manifestation of the Messiah and his kingdom: \ntherefore, in ver. 77, the matter of his teaching is said to be \nyvcocr($ crcjTtjptoc^ the Science of Salvation. Men are igno\xc2\xac \nrant of God and themselves,\xe2\x80\x94they must be instructed , and \nfor this very purpose the Christian ministry has been estab\xc2\xac \nlished in the world. Human sciences may be profitable in \nearthly concerns, but cannot profit the soul. The science that \nteaches godliness must come from God. No science is of any \navail to the soul, that does not bring salvation with it.\xe2\x80\x94This \nis the excellence of heavenly ieaching, and an excellence that \nis peculiar to itself. \n\nIn the same sense Judas and Silas are said to be prophets, \n(Acts xv. 32.) whose business it was, to exhort and confirm \nthe brethren . See also 1 Kings xviii. 29. \n\nAfter what has been said, it is almost superfluous to observe, \nthat as the ministers of the gospel are termed prophets , or teach\xc2\xac \ners, it is necessarily supposed, 1st, That they are properly \nacquainted with the nature and design of the gospel they \nteach. And, 2dly, That men in general are ignorant of the \nthings which concern the kingdom of God, and therefore have \nneed of such teachers. \n\nThat he who professes to teach a science to others should \nbe well instructed in it himself, all must allow.\xe2\x80\x94And that the \nmass of the people who even profess Christianity are deplorably \nignorant of God and His gospel, is a melancholy truth. But \nheavenly things cannot be apprehended by the same unassisted \npowers which apprehend earthly things. To acquire a proper \nknowledge of an Art or Science, there must be a natural apti\xc2\xac \ntude in the mind to receive it: and where this exists not, the \nmost judicious instructions of the most eminent teachers are \nlost. Man has no natural aptitude to heavenly things : the \n\n\nA DISCOURSE ON I. CORINTHIANS XIV. 3. 223 \n\na #ri \n\ncarnal mind, says the apostle, (i. e. the soul which relishes \nnothing but what comes through the medium of the flesh, and \nwhich tends only to gratify its desires, knows not the things \nof God ;\xe2\x80\x94it is enmity against God; it is not only ignorant \nof Divine things, but it loves that which is evil , and abhors that \nwhich is good; therefore, the very first part of the teacher\xe2\x80\x99s \nwork is to convince men of this, and of its ruinous tendency ; \nand to show them the necessity of applying to God through \nthe blood of the cross, who alone can make them wise unto \nsalvation, conquer their aversion from holiness, subdue their \nevil passions, and save their souls. \n\nIn order to persuade men to receive the wisdom that comes \nfrom God, there must be precept upon precept, line upon line, \nhere a little and there a little, according to varying circum\xc2\xac \nstances, and the prejudices and capacities of the people who \nare to be taught. To succeed in this as far as man can suc\xc2\xac \nceed, the teacher must be endued with the spirit of love , pro\xc2\xac \nducing the living flame of holy zeal, attaching to itself pru\xc2\xac \ndence and discretion , which shall cause the sacred fire to \nburn steadily; while love to God and man continues to feed \nthe flame. Constant supplications must precede, accompany, \nand follow his efforts to guide sinners into the way. And as \nGod is thus acknowledged throughout the work, so will He \nbe with him it; and under such a ministry men cannot fail be\xc2\xac \ning made wise unto salvation, God giving a constant power to \napprehend , while His faithful ambassador is holding forth the \nwords of life. But who is sufficient for these things ? He \nalone whom God hath sent: to whom he hath intrusted the \nministry of reconciliation, and whose word he conveyeth with \nthe demonstration of His Spirit to the souls of the people. \n\nII. The Work of this Prophet or Teacher, or what is \nwrought under his ministry, comes now to be more particularly \nconsidered. The text says, He speaketh unto men to edifica\xc2\xac \ntion, and exhortation, and comfort. \n\n1. To Edification. \xe2\x80\x94The original word, oiKodow, is, upon \nthe whole, properly enough rendered edification: but as this \nis a mere Latin word, the translation itself requires to be \ntranslated , as it is as unintelligible to many people as the Greek \nword itself. They both literally signify, to make, or build a \nhouse. The soul of man is often represented in Scripture un\xc2\xac \nder the figure of a building. This metaphor is frequent u* the \n\n\n224 THE CHRISTIAN PROPHET AND HIS WORK ; \n\nwritings of St. Paul; partly because it was peculiarly expres\xc2\xac \nsive ; and partly because such an idea must frequently occur \nto his mind, who was himself a tent-maker , o-Kvvoxotos, such a \nperson as we term house-carpenter. Hear him recurring to \nthis metaphor on various occasions: \xe2\x80\x9c We who are in this \nTabernacle do groan \xe2\x80\x94\xe2\x80\x9c Ye are God\xe2\x80\x99s Building If \nthe earthly house of this tabernacle were destroyed, we \nhave a house not made with hands \xe2\x80\x94\xe2\x80\x9c As a wise master- \nbuilder, I lay the foundation,\xe2\x80\x9d &c. &c. \n\nThis house God formed in the beginning for His own tem\xc2\xac \nple.\xe2\x80\x94In it He dwelt; and in it, a sacrifice worthy of His im\xc2\xac \nmaculate purity, and infinite Majesty, was constantly offered \nup.\xe2\x80\x94But, alas! man being in this honour, continued not\xe2\x80\x94 Sin \nwas introduced\xe2\x80\x94the temple became defiled\xe2\x80\x94the Lord aban\xc2\xac \ndoned it, Satan entered in, and the house of the Lord was \nlaid in ruins. To re-edify , or rebuild this house, and make it \nonce more a habitation of God through the Spirit, the Al\xc2\xac \nmighty Saviour descended from heaven, and dwelt, emewurev, \nmade a tabernacle among men, John i. 14., thus showing us, \nby dwelling in our nature, in holiness, purity, and truth, that \nwe might again become a holy temple of the Lord, and be \nraised by His grace to that state of moral excellence and glory, \nwhich we had in the beginning; Himself being the pattern \nafter which He purposed to re-edify the building. But though \nthe human soul be in a state of ruin, and the form and come\xc2\xac \nliness of the building be passed away; ) r et not one of the ori\xc2\xac \nginal materials is lost: \xe2\x80\x94to follow the metaphor\xe2\x80\x94the stones \nand timbers are still in existence : but they are all displaced \nand disjointed; and none but the Divine Architect can revive \nthese out of the rubbish, and restore the form and comeliness of \nthe edifice. To effect this, the Foundation must be again laid ; \nthe stones cleansed and replaced; and the timbers rejointed. \n\nNow, other foundation can no man lay, so as to have a \nsolid, perfect, and durable building, but that which is laid al\xc2\xac \nready, viz. Christ crucified: and Him, not only as the meri\xc2\xac \ntorious cause of the building, and great Operator in it; but \nalso as the Pattern according to which the house is to be form\xc2\xac \ned. All that is of Christ, resembles Him. When the ruined \nsoul is built up, on, through, and after Him, the excellence of \nthe materials, the regular adjustment of the parts, the form, \nbeauty, magnificence and utility of the whole, at once proclaim \n\n\nA DISCOURSE ON I. CORINTHIANS XIV. 3. *225 \n\nthe infinite skill, unlimited power, and eternal love of the \ngreat Architect. \xe2\x80\x9c But if Christ be the sole Builder, &c. what \nhas the teacher to do in this work ?\xe2\x80\x9d Though he who prophe- \nsieth, or teacheth, cannot be properly styled the builder ; yet \nhe speaks unto men oiKodoptiv in reference to this building , \nrecommending Jesus as the only Saviour, and speaking of the \nglory and excellence of His work. \n\nIt is not less necessary to build on the foundation than to \nlay it. Many grievously err on this point.\xe2\x80\x94They are ever \nlaying the foundation , and never building on it: and strange \nto tell, this only is allowed by some to be preaching Christ! \nas if one should say ; \xe2\x80\x9c He who is determined to build a proper \nand convenient house for himself to dwell in , can never effect \nhis purpose, but by laying the foundation every day as long \nas he lives.\xe2\x80\x9d Who does not see that this man can never \nhave a house ? He has no more than its foundation , and can \nnever be its inhabitant. \n\nLet not this saying be misrepresented ;\xe2\x80\x94as if the preacher \ndesigned to leave Christ out of his building; No. He is as \nfully convinced, that, on the gospel plan, no soul can be saved \nbut through the blood of His cross, and influence of His Spirit , \nas he is, that a house cannot be built without a foundation. \nBut he argues, that as the foundation should be laid , and kept \nlying , once for all, and the building raised upon it; so Christ \nJesus as the Foundation-Stone, as the only name through \nwhich men can be saved, should be laid once for all: and \nwhen it appears, that this foundation is laid , viz. when the \nsinner trusts on Him alone for salvation, renouncing all de\xc2\xac \npendence on things in heaven, and things on earth, and things \nunder the earth :\xe2\x80\x94and when it appears, that his faith hath not: \nstood in the wisdom of man , but in the power of God , (being- \njustified freely through the redemption that is in Jesus, for \nthen, and not till then is the foundation truly laid :) I say when \nthis fully appears, from that moment, the minister of God, who \nunderstands his work, and attends to it, will speak unto tliat \nsoul to edification. \n\nBut let it not be supposed that the Lord Jesus has nothing \nto do with the building but merely to be its support. \xe2\x80\x94He is \nstill not only the foundation , without which the house must \nbe immediately involved in its primitive ruin, but also the great \nDirector of the whole work. As He came before by blood, so he \n\n20 \n\n\n226 THE CHRISTIAN PROPHET AND HIS WORK; \n\ncomes now by water and by the Spirit; by the washing of \nregeneration, and the renewing of the Holy Ghost. As it was \nonly by His sacrifice that the Atonement was made, so it is \nonly by His direction and energy , that even the wisest mas\xc2\xac \nter-builder can raise on this foundation a superstructure of \ngold, silver, and precious stones ; for without Him nothing \ngood can be done. But the great mistake of many is, the \npreaching Christ, only as the Author of salvation, without \nshowing Him to be the Accomplisher of it: proving, indeed \nwell, that it is Christ that justifies , but not maintaining fully \nthat His blood cleanseth from all unrighteousness. What \nChrist has done for us, is a favourite subject with many ; but \nwhat Christ is to do in us, is a topic, well considered but by few. \n\nIn those who are faithful, Christ accomplishes His great de\xc2\xac \nsign :\xe2\x80\x94They are built up\xe2\x80\x94the house is completed, and be\xc2\xac \ncomes a habitation of God through the Spirit\xe2\x80\x94a temple of \nthe ever-blessed Trinity :\xe2\x80\x94For it is written, \xe2\x80\x9cIf a man love \nMe, he will keep My words, and I and the Father will come \nin unto him, and make our abode with him.\xe2\x80\x9d Hence it ap\xc2\xac \npears, that the end which the Lord proposes in this great work, \nis the full salvation of the soul\xe2\x80\x94the cleansing and purifying \nit from all evil; reducing it to harmony and order, that it may \nbe complete in him; for the man of God must be perfect, \n(cepTiof well jointed,) thoroughly furnished to every good work. \n2 Tim. iii. 17. \n\nFrom this view of the subject, we may easily discern what \nedification means. It is the building up of the soul in the \nknowledge, love, and image of God. And continual edifica\xc2\xac \ntion, implies a constant growth in grace\xe2\x80\x94a daily increase of \nthose graces which constitute the mind of Christ\xe2\x80\x94a constant \naddition to the former stock, so that he who believes, and con\xc2\xac \ntinues faithful, increases with all the increase of God. Thus, \nto his faith, is added virtue; to virtue, knowledge; to know\xc2\xac \nledge, temperance, brotherly-kindness, and charity ; pure uni\xc2\xac \nversal love to God and man. As every new stone that is laid \nin a building adds something to it, and brings it nearer its per\xc2\xac \nfection ; so every sermon, every act of faith\xe2\x80\x94of prayer\xe2\x80\x94of \nmercy and kindness, becomes a mean in the hand of the Lord, \nof increasing the light, life, and love of the believing soul : \nhence, to be edified, does not mean merely that a man has re\xc2\xac \nceived some new information on a Divine subject, some in- \n\n\nA DISCOURSE ON I. CORINTHIANS XIV. 3. \n\n\n22T \n\n\ncreased light in sacred matters ; but it means, that the man\xe2\x80\x99s \nhouse (following the metaphor) has got another stone added to \nit; another of its scattered timbers put in joint .\xe2\x80\x94In a word, \nthat something heavenly is added to what was before received. \n\nAs every individual thus edijied by the grace of Christ, be\xc2\xac \ncomes a temple of God ; so the whole church or assembly of \nthe first-born, forms a vast and grand building, in which Jesus \nlives and reigns. Each who was individually a temple of God, \nbecoming a stone, or part of this general building. Therefore, \nfully to understand what the Apostle says on this subject, 1 \nPet. ii. 5., \xe2\x80\x9c Ye also, as living stones, are built up a spirit\xc2\xac \nual house,\xe2\x80\x9d &c., we must form the idea of a number of souls \nedijied as before stated, built up in faith and love, in inward \nand outward holiness,\xe2\x80\x94 united in the bands of Christian fel\xc2\xac \nlowship, and walking in the consolations of the Holy Ghost. \n\xe2\x80\x94These are the lively stones , instinct with the living virtue \nof the living God.\xe2\x80\x94These are built up a spiritual house ; each \nis considered a stone in the sacred edifice, and a necessary \nand beauteous part of the building. Their places may be dif\xc2\xac \nferent\xe2\x80\x94 some within , some without; some in the back part of \nthe building, others in the front; some corner stones; uni\xc2\xac \nting and strengthening the building ; others finishing and per\xc2\xac \nfecting the work. All are arranged, and employed, not only \naccording to their several degrees of grace, but also according \nto their various talents: nevertheless the whole collectively \nform but one building, the genuine catholic , or universal \nChurch , whose creed is the Bible, and whose inhabitant is \nthe MOST HIGH GOD. \n\nIn order to erect this glorious building, we are told by .St. \nPaul, 1 Cor. xii. 28., that \xe2\x80\x9c God hath appointed in His church, \nfirst, Apostles, secondarily, Prophets, thirdly, Teachers, after \nthat miracles, then gifts of healing, helps, governments, and \ndiversity of tongues.\xe2\x80\x9d And all this is done, that being built \nup on the foundation of the Prophets and Apostles, who made \nJesus Christ the chief Corner-Stone, all the building (through \nHim) might be fitly framed together, ^(rvvocpfxo^oyovpcevti pro\xc2\xac \nperly jointed, harmonized, and arranged,) and grow into a holy \ntemple in the Lord. Eph. ii. 20, 21. Thus, they who pro\xc2\xac \nphesy speak .unto men to edification , that they may be built \nup together for a habitation (xarotxrjTtipiov, a constant dwelling- \nplace) of God through the Spirit. \n\n\n228 THE CHRISTIAN PROPHET AND HIS WORK J \n\n2. But he who prophesieth speaketh also to men, to Exhor\xc2\xac \ntation. \n\nAccording to the common acceptation of this word, viz. \nadvising a sinner to turn from his sins, and come to God for \nsalvation ; this -part of the teacher\xe2\x80\x99s work must, ill the nature \nand order of grace, precede edification. But the word irupet- \nKhyrts must not be restrained to so limited a meaning in this \nplace. From its component parts, irapet, near to, and *<**\xc2\xa3\xc2\xbb, 7 \ncall, we may learn that it implies calling the soul near to God, \nthat it may contract an intimacy with Him, be united to, and \nbe continually defended, nourished, and supported by Him : \nand this, indeed, is the proper business of exhortation. \n\nAs this discovers to us another part of the teacher\xe2\x80\x99s work, \nso it gives us another view of the state of a soul that is not \nmade a partaker of the salvation of God. Man is at a distance \nfrom his Maker, not in respect of place, (for God fills the hea\xc2\xac \nvens and the earth, and in Him we all live, move, and have \nour being,) but in respect of nature, unity of mind, and con\xc2\xac \nformity of purpose. There is no good in man : nor can there \nbe any, while separated from God, and united to sin. God is \npure and holy; man is earthly, sensual, devilish :\xe2\x80\x94living only \nin reference to earth ; seeking only the gratification of his ani\xc2\xac \nmal desires, and being constantly impelled by diabolic influence \nto break the commandments of his God. In a greater or less \ndegree, this is the state of every soul of man; for all,\xe2\x80\x94 all \nhave sinned, and come short of the glory of God ; and there \nis none that doeth good, no not one, saitli the Lord. The \nSacred Writings uniformly represent men as rebels against \nGod; obstinately bent on the pursuit of those things which \ntend directly to their present misery and future destruction: \nand the conduct of men in general demonstrates that the cha\xc2\xac \nracter is fairly and faithfully drawn. Notwithstanding, there \nare many who are unwilling to allow that this is a true state \nof the case; and to get rid of this degrading character of them\xc2\xac \nselves, reject the whole system of Revelation, and forge for \nthemselves another character from what they term Natural \nReligion; a system which they acknowledge did not come \nfrom above, for with Revelation they will have nothing to do; \nand yet this they would have others to receive and submit to, as \nimplicitly, as if it had come recommended by all the wisdom \nand authority of God. \n\n\nA DISCOURSE ON I. CORINTHIANS XIV. 3. 229 \n\nMr. Woolaston, the celebrated author of \xe2\x80\x9c The Religion of \nNature Delineated,\xe2\x80\x9d begins his tract thus : \xe2\x80\x9c The foundation \nof Religion lies in that difference between the acts of men, \nwhich distinguishes them into good , evil , and indifferent; and \nif there be such a difference, there must be a Religion, and e \ncontra. Upon this account it is, that such a long and labo\xc2\xac \nrious inquiry hath been made after some general idea, or some \nrule, by comparing the aforesaid acts with which, it might \nappear to which kind they respectively belong. And though \nmen have not yet agreed upon any one, yet one there cer\xc2\xac \ntainly must be. That which I am going to propose,\xe2\x80\x9d &c. \n\nOn this point the following conclusive mode of arguing has \nbeen adopted :\xe2\x80\x94\xe2\x80\x9c If the foundation of Religion lie in the dif\xc2\xac \nference of human actions; and that difference can only ap\xc2\xac \npear by comparing them with some rule; and though, from \nthe beginning of the world to this day, no such rule of moral \ngood and evil has yet been agreed upon, whereby men might \nknow to which kind their actions respectively belong, it is \nimpossible there should be any such thing as natural religion \nor law, because their very essence consists in enabling men to \ndistinguish their actions, (and thereby their choice of acting,) \nwhether they are virtues or crimes, moral good, or moral evil. \nIf they had no rule for this, they had no law ; and if no law, \nthey could have no religion, which is nothing but obedience \nto law.\xe2\x80\x9d Or, if \xe2\x80\x9c they never agreed upon one,\xe2\x80\x9d and without \nagreement there can be no rule, then there is nothing in this \nsubject obviously clear, universal, or true; but all the defini\xc2\xac \ntions of it must be opinion or falsehood, because they had no \nrule or method to frame them by. Or, \xe2\x80\x9c since a rule there \ncertainly must be,\xe2\x80\x9d if Mr. Woolaston found it out, then all \nthe preceding ages wanted it, there was no such thing existing; \ntherefore, this inference is fair, Mr. Woolaston\xe2\x80\x99s discovery is \nthe religion of Mr. Woolaston, and not the religion of nature. \nAnd, if he first made the discovery, how could it be owing to \nreason, since the light of reason was as clear 5,000 years ago \nas it is now ? And if it were not from reason that he argued \nso well, and traced out the lineaments of law with such order \nand perspicuity, then it must be from revelation. And that \nsingle passage which he has taken for the foundation of his \nwork, tears up the foundation of his whole system; and \nis a demonstration, that whatever he says after, is not from \nVol. hi \xe2\x80\x942 a 20* \n\n\n230 THE CHRISTIAN PROPHET AND HIS WORK; \n\nreason, nature, eternal fitnesses, or universal consent, but \nfrom revelation alone ; and that he has only transferred to the \nsupport of one school what he learnt in the other. See Ellis\xe2\x80\x99s \nKnowledge of Divine Things . This poor, baseless system, \nattempts to speak unto fallen man to exhortation and comfort: \nbut in such a way as his enemy could wish. It expatiates on \nhis dignity and perfection; the strength and energy of his rea\xc2\xac \nson, (though for 5,000 years it has not been able to discover a \nrule of moral conduct,) and show\'s him his duty , as it is termed, \nattempting to prove that he is naturally inclined to all good; \nand that it is only from the influence of example that he. is at \nany time warped from doing that which is holy and just. It \ntells him he has ample resources in himself to conquer any \nevil propensity he may have acquired; for internal evil lie \nhas none :\xe2\x80\x94that to act upon this plan, is to get free from the \nshackles of folly and superstition , and to enjoy peace of mind \nand lasting content. \n\nThis, according to such writers, is the supreme good.\xe2\x80\x94But \nis there a particle of truth in this meagre system ? is not the \nwdiole demonstrably a mere phantom, \xe2\x80\x9c an airy nothing, with\xc2\xac \nout a local habitation or a name ?\xe2\x80\x9d Where is their certainty ? \nWhere is their comfort ? \xe2\x80\x94Ask the whole tribe of modern de\xc2\xac \nists, and their elder brethren the heathen. \xe2\x80\x94But still it is an \nimportant something ! Then it is a something that has neither \nGod nor Christ in it.\xe2\x80\x94 Christ it has not: for it denies and \nridicules His incarnation, miracles , and atonement. God it \nhas not, for it denies both the necessity and existence of su\xc2\xac \npernatural influence. \xe2\x80\x94And yet it is good ! It is an effect that \nsubsists without a cause ;\xe2\x80\x94a stream that is full, and constantly \nrunning without a producing fountain. \xe2\x80\x94It is a rational Reli\xc2\xac \ngion, in eternal hostility to reason: it will not allow that \nman is at a distance from God; and yet it will not admit that \nhe is nigh. Union with God through the influence of His \nSpirit is, with it, enthusiasm; and to say that man is a fallen \nspirit, and utterly incapable of recovering himself from his ru\xc2\xac \ninous state, is the language of reason and common sense, and \ntherefore must not be countenanced. The conclusion from its \nleading principles is, Man is not evil, for the Scripture account \nof his fall is a fable :\xe2\x80\x94he is not good , for there is no inspira\xc2\xac \ntion of a Divine Spirit. In a word, he is like those who have \ninvented the absurd system,\xe2\x80\x94 Nothing, or good for 7iothing . \n\n\n231 \n\n\nA DISCOURSE ON I. CORINTHIANS, XIV. 3. \n\nBut to return. As exhortation implies calling near to God, \nand supposes a distance between Him and the sinner, as stated \nbefore ; so it implies bringing God near to the soul. God was \nin Christ reconciling the world to Himself\xe2\x80\x94and where two or \nthree are gathered together in the name of Christ, He is in the \nmidst of them.\xe2\x80\x94He who speaketh unto men unto exhortation, \ncan assure them that the kingdom of God is at hand \xe2\x80\x94and that \nGod waits to be gracious, and rejoices over them to do them \ngood : therefore the trembling sinner may come with boldness \nunto the Throne of Grace, and ask mercy, and find grace to \nhelp in time of need. Draw nigh, therefore, to God ; and let \nit be- remembered, that drawing nigh implies turning the de\xc2\xac \nsires of the heart toward Him, (my son give me thy heart!) \nentering into His gracious counsels and designs ; and accept\xc2\xac \ning, as a lost sinner, the ample salvation purchased by the blood \nof the Cross. \xe2\x80\xa2 \' r , y \n\nExhortation of this nature is peculiarly needful: (and indeed \nmust precede the building up, first spoken of,) because every \nawakened sinner is afraid of God ; and, like the penitent pub\xc2\xac \nlican, stands afar off, not daring to approach even the place \nwhere God records His name; and it is a secret, which is not \nwith all men, to know how to represent Christ as present, and \nto bring the trembling soul even to His seat. When a sinner \nconsiders God as throned in insufferable light and glory; infi\xc2\xac \nnitely full of holiness and justice ; he dares not draw near :\xe2\x80\x94 \nbut when he views the light of His glory in the face of Jesus \nChrist, when he is persuaded that God is Love , he is then in\xc2\xac \nspired with confidence ; and, coming by Christ Jesus, he ap\xc2\xac \nproaches the Eternal Deity with humble boldness, through the \nmedium of his own nature ; for God was manifest in the flesh! \n\nBut this part of the teacher\xe2\x80\x99s work, as was hinted before, \nmust not be restrained merely to those who know not God. \nEvery believer in Christ Jesus stands in need of it.\xe2\x80\x94What is \nthe general voice of the Gospel, but a continual call to men \nto come unto God ! What is the whole of salvation, but a draw\xc2\xac \ning nigh to Him , in consequence of the invitations received \nfrom His word and from His ministers ? What is endless glory, \nbut an eternal approach to the infinite perfections of the God\xc2\xac \nhead ! The sinner is invited to draw near: the believer is in\xc2\xac \nvited to draw nearer. \xe2\x80\x94The sinner who receives not this ex\xc2\xac \nhortation, cannot be saved : the saint who does not continue \nto receive it, cannot stand:\xe2\x80\x94Thus sinners and saints are the \n\n\n232 THE CHRISTIAN PROPHET AND HIS WORK J \n\ncontinual objects of exhortation. \xe2\x80\x94Sacred system of eternal \nTruth ! River of God! whose streams make glad the Holy \nCity ! Thou provest, that by bringing God down unto man, \nman is brought up - unto God, made a partaker of the Divine \nNature, and seated on the throne of His glory !\xe2\x80\x94But this leads \nme to speak of another important part of the teacher\xe2\x80\x99s office, \nwhich is,\xe2\x80\x94 \n\n3. To speak unto men to Comfort. \n\nThe word Trdpctpvfaci, here used, signifies properly that com\xc2\xac \nfort which a person receives conversing face to face with his \nfriend.\xe2\x80\x94Speaking words of comfort, descriptive of those good \nthings, of the existence of which we are assured ; and the pro\xc2\xac \nmise of which we receive on indubitable authority. \n\nThis part of the teacher\xe2\x80\x99s work includes not only his loving \naffectionate manner of preaching the gospel; but also pastoral \ncare ;\xe2\x80\x94his visiting from house to house,\xe2\x80\x94his hearing and de\xc2\xac \ntermining what were formerly called cases of conscience ,\xe2\x80\x94his \nsearching into, and removing those scruples which arise from \nthe power of temptation, in the minds of those who are but \nbeginning to walk in the way of life. These require the \nspeediest and tenderest aid of the Christian prophet, who has \nhimself been comforted in all his tribulations, and is hereby \nenabled to comfort others, by the comfort with which he him\xc2\xac \nself has been comforted of God, 2 Cor. i. 4. \n\nThe Promises of the everlasting gospel furnish the teacher \nwith abundant matter for the consolation of the distressed, both \nin public and private.\xe2\x80\x94 There is not a state of affliction or \ntrial into which a person can be brought, that has not some \npromise of comfort or support annexed to it in the Sacred \nWritings. Come unto me all ye who labour and are heavy- \nladen , and I will give you rest , is a promise of general appli\xc2\xac \ncation ; and, as Luther once said of a similar one, \xe2\x80\x9c is worthy \nto be carried from Rome to Jerusalem on one\xe2\x80\x99s knees.\xe2\x80\x9d In\xc2\xac \ndeed, the whole gospel of God is one grand system of conso\xc2\xac \nlation ; hence it is properly adapted to the state of suffering \nhumanity. Man is a wretched creature; and his state of mi\xc2\xac \nsery is necessarily implied in the text. He cannot be happy , \nbecause he is unholy; and holiness and happiness are joined \nin eternal union by the Lord. As God is the Fountain of all \nblessedness, no intelligent being can be happy, but in union \nwith Himself. Sin prevents this union from taking place ; for \n\n\nA DISCOURSE ON I. CORINTHIANS XIV. 3. 233 \n\nGod can join Himself to nothing but what resembles His own \nnature. As nothing but sin prevents this union from taking \nplace, the teacher of righteousness can speak to comfort, by- \nproclaiming that Divine grace, which not only atones for, but \ndestroys sin ; and which is glad-tidings of great joy to all peo\xc2\xac \nple. \n\nIt is much to be lamented, that the benevolent gospel of the \nSon of God is represented by many as a system of austerity \nand terror: but no man can represent it as such who under\xc2\xac \nstands it. If, knowing the terrors of the Lord, we persuade \nmen; it is not by these terrors we prevail on them to accept \nsalvation through Christ. The place of torment is uncovered \nin the Sacred Scripture, that men may see and escape from it: \nand the teacher of righteousness should only describe the devil, \nand his reign of misery, so as to cause men to fail in love with \nChrist , and His heaven of glory. \n\nMany seem to have hell and destruction for a constant text; \nand all their sermons are grounded on these subjects. These \nmay alarm the careless, and terrify the profane, and so they \nare useful in their place ; but they certainly do not speak to \nmen to comfort: \xe2\x80\x94nor should a whole discourse be employed \nin this way. It is the doctrine of JESUS ; of Jesus dying for \nour sins, and rising for our justification :\xe2\x80\x94Jesus, shedding His \nlove abroad in our hearts by the Holy Spirit, filling us with \nthe meek, holy, gentle mind that was in Himself, that ever \ncan be available to a sinner\xe2\x80\x99s conversion and comfort. From \nlong experience I can testify, that preaching the love of Christ \nwho bought us, is of more avail to convert sinners, comfort the \ndistressed, and build up believers in their most holy faith, than \nall the fire of hell. For, as it is possible to make void the law, \nthrough a lawless method of preaching faith; so it is possible \nto make void the gospel, by an unevangelized preaching of the \nlaw and its terrors. Let the law be used as God uses it;\xe2\x80\x94let \nit enter, that the offence may abound , and that sin may appear \nexceeding sinful: \xe2\x80\x94then let the veil be taken away from off \nthe face of the gospel, and let its heavenly splendours shine \nforth on the wretched. Tell them* prove to them, that God is \nLove ; that He delights not in the death of a sinner; and that \nHe wills all to be saved, and come to the knowledge of His \nTruth. Let the sinner\xe2\x80\x99s astonished soul contemplate the fullest \nproofs, that even God Himself could give of His willingness \n\n\n234 THE CHRISTIAN PROPHET AND HIS WORK ; \n\nto save men, viz. the agony and bloody sweat, the cross and \npassion, the terrible death and glorious resurrection of the \nAlmighty Jesus !\xe2\x80\x94Let him who prophesieth show these to \nthe vilest, the most profligate, and the most wretched of sin\xc2\xac \nners ; and then let them disbelieve the Philanthropy of God, \nif they can. \n\n\xe2\x80\x9c But,\xe2\x80\x9d says one, \xe2\x80\x9c I am a sinner condemned by the law \nof God, and condemned by my own conscience: for, having \nbroken the law, I am under the curse.\xe2\x80\x9d Granted:\xe2\x80\x94But the \ngospel proclaims Jesus ; and Jesus saves sinners. \xe2\x80\x9c But I \ndeserve no mercy.\xe2\x80\x9d True: but the gospel speaks not of the \nmerits of man , but of the merits of Christ. It is because thou \nart a sinner , that thou hast need of Him :\xe2\x80\x94and hadst thou not \nbeen such, Jesus needed not to have died for thee. Again, it is \nbecause thou art a sinner , that thou hast a claim on His mercy; \nand that very thing (thy guiltiness) which thou conceivest to be \nan argument against thee, and an insuperable barrier to thy sal\xc2\xac \nvation, is an unanswerable argument in thy behalf; and an ab\xc2\xac \nsolute proof, that if thou come unto Him who died for thee, \nthou shalt not perish, but have everlasting life. In compas\xc2\xac \nsion to thy weakness, and to show thee that God is Love , He \nhath promised thee life; and bound Himself by His oath to \nfulfil the promise He hath made:\xe2\x80\x94that through these two \nimmutable things, (His oath and promise ,) in either of which \nit is impossible for God to lie, thou mightest have strong con\xc2\xac \nsolation, while fleeing to lay hold on the hope set before thee \nin the gospel. Thus, the testimonies of Christ encourage, and \nthus he who prophesieth, speaketh unto men to comfort. Lord \nof the Universe ! what hast thou not done to save men ? And \nyet, dreadful obstinacy ! they will not come unto Thee that \nthey might have life ! \n\nAfter all, it is only Christ, who can speak to the heart i \xe2\x80\x94 \nwho can give the word of promise its form, substance, and ful\xc2\xac \nfilment, in the soul, To get this done, the teacher, as stated \nin the beginning of this Discourse, must be a man of prayer, \nthat he may bring the Spirit, as well as the word of Christ, \ninto his public ministrations. Then an unction will accom\xc2\xac \npany his word; and all his hearers shall be evidences that this \nteacher speaketh unto men, to edification, and to exhortation, \nand to comfort. \n\nFrom what has been said, we may learn,\xe2\x80\x94 \n\n\nA DISCOURSE ON I. CORINTHIANS XIV. 3. 235 \n\nFirst, That every minister of God is divinely taught\xe2\x80\x94is \nmade wise to salvation himself, and filled with the Holy Ghost \nand with prayer. \n\nSecondly, That he who receives the gospel, is translated \nfrom the kingdom of darkness, sin, folly, and error, into the. \nglorious liberty of the sons of God. \n\nThirdly, That the Religion of Christ does not consist in a \nsystem of opinions, orthodox, or heterodox, but is a principle \nthat edifies, that builds up the soul in knowledge and love \nthat takes sin from it, and adds holiness to it. \n\nFourthly, That the gospel unites God and man. It calls \nmen to God, and brings God to men, that they may be of one \nspirit with Him. \n\nFifthly, That, in consequence of this union, men become \npartakers of the Divine Nature, escape the contagion that is in \nthe world, and become truly happy, because they are completely \nholy. \n\nSixthly, That Christ, and Him crucified, is the grand subject \nof evangelical preaching; and that nothing but His gospel \never was, or will be, the power of God to the salvation of a \nlost world. \n\nLastly, That where there is a ministry by which men are \nnot made wise unto salvation, not saved from sin, and not built \nup in holiness\xe2\x80\x94under which they are not united by the Spirit \nof Christ to the God of heaven, and not made happy in His \nlove : there, either the teacher, or the matter, of instruction, is \nnot of God ; for, he who prophesieth, speaketh (according to \nmy text) to edification , and to exhortation, and to comfort. \n\nNow unto God only wise, gracious, and good, be glory \nand dominion unto all ages, through Christ Jesus! Amen, \nand Amen. \n\n\nSERMON XXXVI. \n\n\nTHE RIGHTS OF GOD AND CjESAR. \n\n\nMATTHEW, Chap. xxii. ver. 15\xe2\x80\x9421. \n\n15. Then went the Pharisees, and took counsel how they might entangle him in his \ntalk. \n\n16. And they sent out unto him their disciples, with the Herodians, saying, Master \nwe know that thou art true, and teachest the way of God in truth, neither carest thou \nfor any man: for thou regardest not the person of men. \n\n17. Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, \nor not? \n\n18. But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites ? \n\n19. Show me the tribute-money. And they brought unto him a penny. \n\n20. And he saith unto them, Whose is this image, and superscription ? \n\n21. They say unto him, Caesar\xe2\x80\x99s. Then saith he unto them, Render therefore unto \nCaesar, the things which are Caesar\xe2\x80\x99s ; and unto God, the things that are God\xe2\x80\x99s. \n\n\nBy the parable of the Marriage Feast , which our Lord \ndelivered in the beginning of this chapter, the Pharisees, who \nperceived that they were especially intended by those who \nreject the offers of God\xe2\x80\x99s grace and mercy, and thereby expose \nthemselves to inevitable destruction, became exceedingly in\xc2\xac \ncensed. Our Lord having concluded, they went out covered \nwith confusion, and took counsel, plotted how they might en\xc2\xac \ntangle Him in His talk , c\xc2\xbb Aoya>, by His discourse , or doc\xc2\xac \ntrine : resolving to ask Him subtle and ensnaring questions , \nwhich might involve Him either with the Roman government , \nor else with the Jewish Rulers. \n\nAs they felt they had no mean adversary to contend with, \nthey endeavoured to collect all their strength for their pro\xc2\xac \njected assault. They gathered together their own disciples , \nand associated them with another subtle and dangerous class, \nthe Herodians; and having concerted their schemes, and ma- \n\n\n\n\n\n\n\n\n\nA DISCOURSE ON MATTHEW XXII. 15 - 21. 237 \n\nlured their plan, began their attack in the most covered man\xc2\xac \nner ; masking their malicious designs with the deepest dissi\xc2\xac \nmulation and flattery :\xe2\x80\x94\xe2\x80\x9c Master, we know that Thou art true, \nand teachest the way of God, in truth ; neither carest thou for \nany, for thou regardest not the person of men; tell us, \ntherefore, what thinkest thou, Is it lawful to givtf tribute unto \nCaesar, or not V\' verses 16, 17. \n\nIn examining this subject, I shall make\xe2\x80\x94* \n\nI. Some remarks on their deeply rooted and inveterate en\xc2\xac \nmity against our blessed Lord; and, \n\nII. Consider the manner in which he defeated their plot. \n\nI. The depth of their malice appears,\xe2\x80\x94 \n\n1. In their mode of attach. \n\nThey had often questioned our Lord on matters concerning \nreligion; and His answers only served to increase His repu- \ntation and their confusion. They now shift their ground, and \nquestion Him concerning state affairs , a subject at all times \npeculiarly dangerous under a jealous and despotic government: \nand the question which they proposed is such as must be an\xc2\xac \nswered ; and yet the answer, to all human appearance, can be \nnone other than what may be construed into a crime against \nthe people , or against the Roman government. It was, in effect, \n\xe2\x80\x9c Should this people be governed according to the Revelation \nand ordinances which God has given them; or according to \nthe caprices and unhallowed devices of profligate Pagan \nrulers ?\xe2\x80\x9d \n\nr rheir malice appears farther ,\xe2\x80\x94 \n\n2. In the choice of their companions in this business. \n\nThey sent out unto Him their disciples , with the Herodians. \n\nThe term Herodians seems to have two distinct meanings in \nthe Gospels:\xe2\x80\x941. A certain class of politico-religionists; and, \n\n2. The domestics , or courtiers of Herod. \n\nThe first do not appear to have had any existence before \nthe time of Herod the Great , who died about three years after \nour Lord\xe2\x80\x99s incarnation; and from this Herod, it is generally \nsupposed, this sect derived its origin. Our Lord, in Mark viii. \n\n3. speaks of the leaven of Herod: \xe2\x80\x9c And He charged them, \nsaying, Take heed, beware of the leaven of the Pharisees, and \nof the leaven of Herodand by this He most undoubtedly \nmeans a had or spurious doctrine received from this great \nwicked man. What this was, may be easily discovered :\xe2\x80\x94 \n\nVol. hi.\xe2\x80\x94 2 li 21 \n\n\n238 \n\n\nTHE RIGHTS OF GOD AND C.ESAR f 11 A \n\n1. Herod subjected himself and his people to the domina\xc2\xac \ntion of the Romans, in opposition to that law, Deut. xvii. \n15., \xe2\x80\x9cThou shalt not set a king over thee\xe2\x80\x94which is not thy \nbrother i. e. one who is not a true Israelite , a legitimate \ndescendant of Jacob. \n\n2. He builded temples , set up images , and joined in Hea\xc2\xac \nthenish worship, though he professed the Jewish religion ; and \nthis was in opposition to all the law and the prophets. From \nthese two facts we may learn that the Herodians were, 1. Such \nas held it lawful or expedient to transfer the Divine govern\xc2\xac \nment to a Heathen ruler. And, 2dly, Such as made no scru\xc2\xac \nple to conform occasionally to Heathenish rites in their reli\xc2\xac \ngious worship. In short, they were corrupters of the true \nreligion : they trimmed between God and the world\xe2\x80\x94endea\xc2\xac \nvoured to reconcile His service with that of Mammon; and \nwere of that form of religion which served best to secure \ntheir secular interests. It is thought that this sect became at \nlast blended with, and lost in that of the Sadducees; for the \npersons who are called Herodians, or those infected with the \nleaven of Herod, Mark viii. 15., \xe2\x80\x9c Take heed, beware of the \nleaven of the Pharisees, and of the leaven of IIerod \nare called Sadducees, in Matt. xvi. 6., \xe2\x80\x9c Take heed, and beware \nof the leaven of the Pharisees, and of the Sadducees.\xe2\x80\x9d And as \nthis leaven is styled by our Lord hypocrisy, Luke xii. 1., \xe2\x80\x9c Be\xc2\xac \nware of the leaven of the Pharisees, which is hypocrisy,\xe2\x80\x9d the \ncharacter given above is not overcharged. They were politico- \nreligionists, corrupters of the word and worship of God, hy\xc2\xac \npocrites, and such as only used even their spurious worship \nno farther than it promoted their secular ends. \n\nThat by this term is also meant the domestics or courtiers \nof Herod, is very probable; and that those mentioned in the \ntext were the servants or courtiers of IIerod, king of Galilee , \nis very likely. Herod, king of Galilee, was at this very \ntime at Jerusalem, whither he had come to hold the pass- \nover. Our Lord being of Nazareth, which was in Herod\'s \njurisdiction, was consequently considered his subject. Herod \nhimself was extremely attached to the Roman government, \nand made a public profession of this attachment to please the \nRoman emperor: and it is not improbable that these Hero\xc2\xac \ndians, whom the Syriac in this place calls domestics df Herod , \nwere, in religious feeling, pretty similar to the secCalreadv de- \n\n\nA DISCOURSE ON MATTHEW XXII. 15 - 21. 239 \n\nscribed. All these considerations would show the wily and \nmalicious Pharisees that these Ilerodians were very proper \npersons to associate with them in this infernal plot. \n\nTheir malice and hypocrisy appear farther :\xe2\x80\x94 \n\n3. In the insidious j)raises which they bestow on our Lord, \n\xe2\x80\x9c Master, we know that Thou art true, and teachest the way \nof God in Truth.\xe2\x80\x9d This was, indeed, the real character of \nour Lord ; He was a true man , and a teacher of the truth: of \nfalsity, or of false doctrine, none could convict him. He pro\xc2\xac \nclaimed the truth of God, and bore testimony to that truth ; \nand no earthly consideration could induce him to suppress .the \ndeclaration, or withhold the testimony. He respected not the \npersons of men ; the Roman Emperor , the Jewish rulers , the \nPharisaic hypocrites , the Sadducean infidels , the Herodian \ntime-servers , the sly politician , the f urious bigot , and the hum\xc2\xac \nble villager , were all the same in His sight, when the truth \nof God was to be declared, aud His judgments against iniquity \nand its workers denounced. In such cases He cared for no \nman : for He accepted not the persons of men. Here, there\xc2\xac \nfore, they bore testimony to the truth; but it was merely with \nthe design to make it subserve their bloody purposes. Those \nwho are under the influence of the Satanic principle never at\xc2\xac \ntempt to do any thing like good , but when they hope to ac\xc2\xac \ncomplish evil by it. Men, who praise you to your face , are \never to be suspected: and flatterers generally possess either a \nbase or a malicious mind. \n\nBut their malice appears still farther :\xe2\x80\x94 \n\n4. In the question which they propose, \xe2\x80\x9c Is it lawful to give \ntribute unto Caesar, or not ?\xe2\x80\x9d ver. 17. The constitution of the \nJewish republic; the expectation which they entertained of \nfuture glory and excellence; the diversity of opinions which \ndivided the Jews on the subject of their restoration to domi\xc2\xac \nnion and prosperity ; and the state of vassalage in which they \nwere now held; rendered an answer to this question ex\xc2\xac \ntremely difficult. \n\n1. It was difficult to answer such a question in the presence \nof the people , who professed to have no other king than God ; \nand looked on their independence as an essential point of their \nreligion. \n\n2. It was difficult to answer it in the presence of the Pha\xc2\xac \nrisees , who were ready to stir up the people against Him, \n\n\n240 THE RIGHTS OF GOD AND CAESAR ; \n\nshould His decision be contrary to their prejudices, or to \ntheir religious rights . The latter embraced so many political \nconsiderations and questions, that the difficulty was increased \ntenfold. \n\n3. It was difficult in the presence of the Herodians, who, if \nthe decision should appear to be against the rights or \'pre\xc2\xac \nrogatives of Caesar, were ready to inflame their master to \navenge, by the death of our Lord, the affront offered to his \nmaster the emperor. All these things the Pharisees had plot\xc2\xac \nted and calculated. \n\n4. The answer was difficult because of the different senti\xc2\xac \nments of the Jews on this very subject; some contending that \nthey could not lawfully pay tribute to a Heathen governor; \nwhile others held, that as they were now reduced under this \nstrange government, and had no power to free themselves from \nit, it was consequently lawful for them to pay what they had \nnot power to refuse. \n\n5. The answer was difficult because of the peculiar state \nof public feeling at this time. The expectation of the Mes\xc2\xac \nsiah was now pretty general. The miracles which our Lord \nhad wrought were numerous, public, beneficent, and highly \ndescriptive of an unlimited power. In short, they were such \nas the prophets had declared the Messiah should work in the \ndays of his manifestation in Israel. \xe2\x80\x9c The eyes of the blind \nwere opened, the ears of the deaf were unstopped, the lame \nman leaped as a hart, and the tongue of the dumb sang.\xe2\x80\x9d Isa. \nxxxv. 5, 6. Even more than the prophets had predicted was \ndone ; for the lepers were cleansed , the dead raised , the laws \nof nature variously inverted at His word ; and the poor had \nthe gospel preached unto them. It is not, therefore, to be won\xc2\xac \ndered at, that multitudes of the people had now begun to re\xc2\xac \nceive Jesus as the promised Messiah , whom they expected to \nbe the Deliverer of their nation from spiritual and temporal \noppression: and on the conviction that He was the Person \npromised, they had lately sung the Hosanna rabba , chap. xxi. \n8, 9. \xe2\x80\x9c Save now, we beseech Thee!\xe2\x80\x9d redress our grievances, \nand give us help from oppression ;\xe2\x80\x94and by their placing Him \nin triumph upon an ass, spreading their garments, and \nstrewing branches on the way, gave the amplest proof, both \nby their words and actions, that they acknowledged Christ for \ntheir King, and looked to Him for deliverance. And although \n\n\nA DISCOURSE ON MATTHEW XXII. 15\xe2\x80\x9421. 241 \n\nthey plainly saw that He had neither army nor exchequer, yet \nthey were satisfied, from the stupendous miracles which they \nsaw Him work, that He had all nature at His command; and \ncould not be, for a moment, deficient in means, if He chose to \nuse them, of accomplishing the most extraordinary designs. \nIf, therefore, He should decide the question in Ccesar\'s favour, \nwhat opinion must the people have of Him, either as zealous \nfor the law, or as the expected Messiah ? Should he decide \nthe question against Ccesar, nothing but His own miraculous \npower could save Him from ruin. They had thus placed Him \nbetween the horns of a dilemma; answer which way He \nwould, decide as he might, they considered His ruin inevita\xc2\xac \nble ; and the question was such as must be answered: silence \non the subject would be equally ruinous to Him, as decision. \nPerhaps, in such circumstances, no human being was ever be\xc2\xac \nfore placed. Who can sufficiently admire that Divine wisdom, \nby which He defeated a plot of the blackest treason ever laid \nin the deepest wiles of malicious cunning and mortal enmity ! \n\nII. Let us now consider the manner in which he defeated \nthis plot\xe2\x80\x94 \n\nOur Lord opposes His consummate wisdom to the depth of \ntheir malice; and manifests it \xe2\x80\x94 \n\n1. By unmasking them, showing that He knew the secrets \nof their hearts, and that those hearts were desperately wicked. \n\xe2\x80\x94But Jesus perceived their wickedness; and said, Ye Hypo\xc2\xac \ncrites, why tempt ye me ? Why do you try me thus ? Ye pre\xc2\xac \ntend lave for God, and respect for Ccesar, while in heart, trai\xc2\xac \ntors to both. He knew their wickedness; saw through their \nfahe pretences; and called them hypocrites: on such a ques\xc2\xac \ntion, and in such circumstances, the word hypocrite implied \nany thing that was base, malicious, and evil. This address \nmust cover them with confusion, when they saw their motives \nthus discovered, because it not only intimated th&r unwormy \nand wicked conduct, but must lessen their influence in the \nsight of the people; to whom it would be manifest that they \nacted not through a desire to receive information by which \nto regulate their conduct in matters both religious and civil; \nbut merely to ensnare and ruin a man, who had, in every re\xc2\xac \nspect, lived and laboured for the public welfare. They were \nwicked and hypocritical; and He perceived their state, and \ncharged them with both. \n\n\n21* \n\n\n242 TIIE RIGHTS OF GOD AND CjESAR ; \n\nChrist shows His profound wisdom and prudence \xe2\x80\x94 \n\n2. In not attempting to discuss the question at large , as that \nwould have involved considerations of a political nature, which \nthe common people could not well comprehend ; and of which, \nin any case, they would have been very inadequate judges. \nAnd in this, has not our Lord left the preachers of His Gospel \nan example that they should follow His steps? How injudicious \nmust that preacher be, who frequently brings beffire his people \nabstract questions concerning civil rights and civil wrongs, party \npolitics, reasons of state, financial blunders, royal prerogatives, \nDivine right of kings, &c., questions on which a thousand \nthings may be said pro and con ; and, after all, a wise and dis\xc2\xac \npassionate man finds it extremely difficult, after hearing both \nsides, to make up his mind as to that which he should from \nduty and interest attach himself. Those who have made the \nscience of law and government the study of a considerable \npart of a long life, possessed of such advantages as can never \nfall within the reach of the common people, find themselves \noften puzzled in their own speculations and deductions, though \nformed on and from principles, of the truth and excellence of \nwhich they can entertain no doubt! How then can the unedu\xc2\xac \ncated, how naturally strong soever and vigorous their intellect \nmay be, judge on such subjects, so as to steer clear of the per\xc2\xac \nplexities of the science in general, and of the practical absur\xc2\xac \ndities into which the partisans of liberty and prerogative are \ncontinually running ? Our Lord, therefore, wisely avoids such \ndiscussions, as they could never lead to general edification; \nand settles the business by seizing a maxim that is common \namong all nations, and was practically acknowledged by the \nJews, viz. that the prince who causes his image and titles to be \nstruck on the current coin of a country , thereby claims the \nsovereignty , and is virtually acknowledged to be the governor. \nInstances of this are frequent in Asiatic history. I shall give a \nfew specimens :\xe2\x80\x94When sultan Mahmoud, king of Maver-an- \nnahar , Turquestan , and the Indies , wished to seize on the domi\xc2\xac \nnions of Seideh , queen of Persia, who was regent for her young \nson Meged-edde-vlet , about A. D. 999, he sent an ambassador \nto her with the following order :\xe2\x80\x94 Acknowledge me for thy \nking; order the khootbah to be read , (that is, prayers to be made \nfor him as such,) in all the mosques of the kingdom; and get the \nmoney recoined with the impression that is on mine: thus in- \n\n\nA DISCOURSE ON MATTHEW XXII. 15 - 243 \n\ntimating that she must deliver up her dominions into his hand. \nSee Biblioth. Orient, de Galand, p. 453. \n\n\xe2\x80\x9c When Esau Afghan carried his conquests into Bhatty, in \nthe viceroyalty of Bengal, he caused the khootbah to be read, \nand the country coin to be struck in the name of the emperor \nAkbar, his master.\xe2\x80\x9d Ayeen i Akbery, vol. ii.; and for other \ninstances, see pp. 38, 92, 94, 130, 139, 187. This, therefore, \nwas a grand principle, universally acknowledged; level with \nthe capacities of even the lowest of the people; the force of \nwhich would be immediately felt, and the conclusion from the \npremises be irresistible. \n\n3. In order to convict and confound them, our Lord asks \nthem to show Him the tribute money ; the current coin of the \ncountry, or what each ordinarily paid for the tax in question ; \nand which was probably now in the act of being levied by the \nRoman tax-gatherers ;\xe2\x80\x94 and they brought to Him a penny ; a \ndenarius, a small silver coin something larger than our finest six\xc2\xac \npenny pieces, and worth about 7|d. or 8 d. of our money. This \ncoin was stamped with the image of the reigning emperor, and \nhis titles, on one side; and generally some emblematical re\xc2\xac \npresentation, with the time when and the authority by which \nit was struck, on the other. When our Lord had viewed the \npiece, and its image and legend, He demanded, Whose is this \nimage and superscription ? He knew well enough whose they \nwere ; but He showed His excellent wisdom ,\xe2\x80\x94 \n\n4. By making them answer to their own confusion. They \ncame to ask captious questions, that they \xe2\x80\x9c might entangle \nHim in his talk, ver. 15.\xe2\x80\x9d They thought that they could so \ntwist, knot, noose, and entangle Him in their net of deceit, \nthat He should not be able to extricate Himself. They came \nto ensnare him in His discourse ; and now they are ensnared \nin their own. This was in the order of God\xe2\x80\x99s providence : he \nthat digs a pit for his neighbour, ordinarily falls into it himself. \nNever were men more sure of triumph; and never was there \na greater likelihood of conquest, the above difficulties consi\xc2\xac \ndered : and they brought numerous and sufficient witnesses, \ntheir own disciples with the Herodians, in order that the pre\xc2\xac \nsumed fact of our Lord\xe2\x80\x99s treason against God, or the Roman \nemperor, might be duly attested, that He might be immediately \ndragged to public punishment; and thus they would get rid of \na censor who unmasked their hypocrisy, and published to their \n\n\n244 . \'The rights of god and cassar ; \n\ndeluded followers the malignity of their hearts. We may there\xc2\xac \nfore assert, never was there so strong a confidence of success, \non better apparent grounds ; and never a more signal defeat of \nmen who already deemed themselves secure of victory. \n\nThe question of our Lord they are obliged to answer accord\xc2\xac \ning to truth; the image , the emperor\xe2\x80\x99s head, was evident; and \nthe legend or inscription perfectly legible ; and, therefore, they \nare obliged to say,\xe2\x80\x94 The image and inscription are Caesar\'s. \nCcesar was a common name of the Roman emperors: it was \nderived from the famous Julius Caesar, who was the first who \ncaused his image to be struck on the Roman coin. Twelve \nemperors in succession bore, with other names and titles, that \nof Ccesar; and hence, in history, called The twelve Ccesars. \nThese were\xe2\x80\x941. Caius Julius Caesar; 2. Augustus Octa- \nvianus Caesar ; 3. Claudius Tiberius Caesar ; 4. Caius Cae\xc2\xac \nsar Caligula; 5. Drusus Claudius Caesar; 6. Claudius Do- \nmi tius Nero Caesar; 7. Sergius Sulpicius Galba Caesar ; 8. \nMarcus Salvius Otho Caesar; 9. Aulus Vitellius Caesar ; 10. \nTitus Flavius Vespasian us Caesar; 11. Titus Vespasianus \nCaesar ; 12. Titus Flavius Domitianus Caesar. He who was \nnow clothed with the imperial purple was Tiberius Caesar; \nand it was probably a denarius of his coin that was now \nproduced. \n\nHaving acknowleged that the image and inscription were \nCaesar\xe2\x80\x99s ; he immediately draws a conclusion from these pre\xc2\xac \nmises :\xe2\x80\x94\xe2\x80\x9c Render, therefore, unto Caesar the things that are \nCaesar\xe2\x80\x99s.\xe2\x80\x9d You acknowledge this to be the coin of the Roman \nemperor, (so much the name Ctesar always imported;) this \ncoin is current in your land ; you receive and pay it in your \nordinary transactions: the currency of the coin shows the \ncountry to be under the Roman government; and your acknow\xc2\xac \nledging it to be Caesar\xe2\x80\x99s, and your use of it in your ordinary \ntransactions, proves that you have submitted. You are, there\xc2\xac \nfore, under this government; the protecting military force of \nthe country is from this government; the very guard of your \ntemple is composed of Roman troops. The government that \nprotects a people should be supported by that people : for all \ngovernment is instituted and subsists for the support and defence \nof those who are under its influence. It is right, therefore, that \nyou should pay tribute:\xe2\x80\x94do not, therefore, be unjust. \xe2\x80\x9cRen\xc2\xac \nder to Caesar the things that are Caesar\xe2\x80\x99s\xe2\x80\x94pay that tax which \n\n\nA DISCOURSE ON MATTHEW XXII. 15\xe2\x80\x9421. 245 \n\nyou acknowledge to be justly due, because you have received \nthe coin as a proof of your subjection to that government, live \nunder its authority and protection, and are therefore bound to \ncontribute to its support. And while you acknowledge that you \nshould not be unjust , but \xe2\x80\x9c render to Caesar the things that are \nCaesar\xe2\x80\x99s,\xe2\x80\x9d do not be impious , but \xe2\x80\x9c render to God the things \nthat are God\xe2\x80\x99s.\xe2\x80\x9d You acknowledge Caesar to be your sove\xc2\xac \nreign in all civil matters;and he demands his denarius by way \nof tribute; you acknowledge Jehovah to be your sovereign in all \nreligious matters; and He demands for the support of His tem\xc2\xac \nple service a half-shekel , Exod. xxx. 13, 14. The former is a \nsmall portion for the protection you enjoy : the latter, though \ntwice as much , is equally small for the spiritual advantages you \nmay reap from the Almighty\xe2\x80\x99s word and ordinances. Do not \npretend to say you cannot pay to the temple, because you \nare obliged to pay tribute to Caesar; and do not pretend to \nsay to Caesar, that you cannot pay tribute to him> because your \nLaw obliges you to pay tribute to God. Neither is heavy; \nunder neither will a peaceable and pious mind feel any bur\xc2\xac \nthen. You profess to be attached to your religion , and to be \nloyal to the government; therefore, \xe2\x80\x9c render to Caesar the things \nthat are Caesar\xe2\x80\x99s; and render to God the things that are \nGod\xe2\x80\x99s.\xe2\x80\x9d \n\nThis answer was full of consummate wisdom: it contains \nthe principles which establish the limits , regulate the rights , \nand distinguish the jurisdiction , of the two empires of heaven \nand earth. The image of princes stamped on their coin , de\xc2\xac \nnotes, ihat temporal things belong to their jurisdiction. The \nimage of God , originally stamped on the soul , denotes, that all \nits faculties and powers belong to the Most High, and should be \nemployed in His service. In every kingdom and state , gene\xc2\xac \nral custom, law, common sense, and reason, cry aloud, Ren\xc2\xac \nder to Cjesar the things that are Caesar\xe2\x80\x99s. To every \nhuman soul , no matter in what country, or under what species \nof civil government; Divine Revelation, reason, conscience, \nand unvarying truth, proclaim, Render to God the things \nwhich are God\xe2\x80\x99s. \n\nThe rights of civil governments are widely different from \nthose of God. Governments have their geographical limits* \nand their political relations and dependencies. Their juris\xc2\xac \ndiction refers to territory , and to those who dwell on it: and * \n\nVol. hi.\xe2\x80\x94 2 i \n\n\n246 THE RIGHTS OF GOD AND CASSAR ; \n\ntheir rights are such as are assigned, defined, and regulated \nby just laws and prudent enactments. \n\nAll nations are by Providence under the government of \nGod: but the soul and body of man, in reference to religion \nand morality, are especially subject to Him. He rules reason \nby His Spirit; conscience by reason; and the lower faculties \nby conscience. Where He has granted His Revelation, the \nwhole are to be regulated by its dictates. Over body and \nsoul His dominion is absolute and unlimited, because He is \ntheir Creator and Preserver. From God alone, in religion \nand morality, men derive their laws; and by His Revelation , \nHis rights in and over them, the doctrines of His truth , and \nthe ordinances of His religion , are determined. To" Him, and \nto Him alone , in all these respects, men are to be subject. \nThese are rights, which the Supreme Being never entrusts or \ndelegates to another. For man to usurp any of them, is treason \nagainst the Lord, and he who surrenders them to a fellow-mor\xc2\xac \ntal, sins against his own soul, and dishonours his Maker. Were \nit otherwise, truth could not exist in the earth, and true religion \ncould have no being; for every man would have creeds, forms, \nrites, and fashions, according to the fantastic and ever-varying \ncaprices of his own mind. God says, \xe2\x80\x9c My Son give me thine \nheart\xe2\x80\x94and, \xe2\x80\x9c Thou shalt love the Lord thy God with all \nthy heart, soul, mind, and\'strength.\xe2\x80\x9d\xe2\x80\x94\xe2\x80\x9cThou shalt worship the \nLord thy God ; and Him only shalt thou serve.\xe2\x80\x9d These are \nthe things that are God\xe2\x80\x99s; His unalienable rights over and in \nthe bodies and souls of men. The withholding them is iniquity ; \nan act contrary to them is rebellion, and transgression; and a \npersistence in transgression is not only sin , but contempt of \nthe Divine authority, insult to God\xe2\x80\x99s majesty, and treason \nagainst His government; and for this, the blackness of dark\xc2\xac \nness is reserved for ever; as well as the worm which never dies, \nand theatre which is never quenched. \n\nWhile men contend about certain articles of religious creeds, \nthere are a few who deny the general rights of God over them. \nConscience , and His own Revelation , bear the same testimony : \nscarcely a sinner can be found who will attempt to vindicate \nhis transgressions; he knows he should fear the Lord, and de\xc2\xac \npart from evil; and that he who sins pierceth himself through \nwith many sorrows, and rewards evil to his own soul. \n\nBut it is not so with the rights of Ccesar :\xe2\x80\x94on these how \n\n\nA DISCOURSE ON MATTHEW XXII. 15\xe2\x80\x9421. 247 \n\nfew individuals, and how few nations, are agreed ? The discon\xc2\xac \ntents and repinings of the multitude prove the former: and \nthe different forms of civil government, which prevail in the \nworld, prove the latter. Yet, as there are in religion certain \ncommon principles , which speak to the consciences of all \nmankind, and in which there is a general agreement among \nall those who profess to believe in the true God, and receive \nthe Holy Scriptures as a revelation from Him ; so there must \nbe some general principles of civil government , which speak \nto every man\xe2\x80\x99s conscience and reason; and by the acknow\xc2\xac \nledgment and operation of which the peace and well-being of \nsociety are secured. Unhappily these are generally overlooked. \nAbstruse principles are sought out; difficult questions relative \nto civil rights and civil wrongs are agitated ; daring assump\xc2\xac \ntions become the foundations of violent assertions ; the worst \npassions are excited, and when excited, inflamed by addresses \nrelative to insulted privilege, to rights withheld and wrongs in\xc2\xac \nflicted ; discontent is engendered ; every man becomes wise in \nhis own eyes, and prudent in his own conceits; disorder pre\xc2\xac \nvails ; wholesome laws cease to be respected ; popular tumults \nand seditions become general; multitudes are gathered together, \nand throw dust in the air, while the greater part know not \nwhy they are come together. When these things become com\xc2\xac \nmon, peace and happiness must be banished from the land \nwhere they exist: and human blood will soon be shed like \nwater upon the earth. This is no child of fancy ; w<? have \nseen too much of the beginning, progress, and operation, of \nthese evils, in the latter part of the 18th and beginning of the \n19th century, not to know, as well the possibility , as the cause \nof their occurrence. \n\nEven now the foundations of the earth are out of course; \nand while the public is agitated with the question of political \nrights and wrongs, the anxious reader will naturally ask, \n\xe2\x80\x9c What does a man owe to Caesar?\xe2\x80\x9d That is, the civil govern\xc2\xac \nment under which he lives. Our blessed Lord has answered \nthe question:\xe2\x80\x94 That which is Ccesar\'s . But what is it that is \nCaesar\xe2\x80\x99s ? If we do not puzzle this question, nor perplex it \nwith matters which do not immediately concern it, we shall \nfind it to admit of a simple and easy answer; an answer with \nwhich every reasonable man will be satisfied. \n\n\n\n\n248 \n\n\nTHE RIGHTS OF GOD AND CAESAR ; \n\n\nEvery man owes to Caesar, that is, the civil government \nunder which he lives,\xe2\x80\x94 \n\nI. Honour. \n\nII. Obedience. \n\nIII. Tribute, or Tax. \n\nI. Honour. \xe2\x80\x94The professed object of all kinds of govern\xc2\xac \nment is the protection, support, and happiness, of the people. \nThis object is accomplished, in a less or greater degree, under \nevery kind of government in the world. Were it not so, society \nmust become extinct. No people can govern themselves ; they \nmust be governed by persons appointed to, and set apart for \nthis purpose. This is the case, whether the governor be heredi\xc2\xac \ntary, or elective . Civil government is ordained by God : for we \nshall shortly see, that power, or civil magistracy, is from God , \nand is arranged under Him; it is, therefore, worthy of, the \nhighest respect, next to that which we owe to God Himself; \nVid. Sermon XXXVII, The Origin and End of Civil Go\xc2\xac \nvernment, p. 257. He who respects not civil institutions, \nand those who in the course of God\xe2\x80\x99s providence are clothed \nwith political authority, will scarcely regard civil obligations: \nand the men who can speak evil of such dignities will, in gene\xc2\xac \nral, be found such as have little reverence for God Himself. \nIt is, therefore, most evident, that every man should honour and \nreverence civil authority, in whomsoever it is invested: I. Be\xc2\xac \ncause it comes from God. 2. Because, without it, society could \nnot subsist. 3. Because in every case it promotes, in a less or \ngreater degree, the public welfare; and, 4. Because, in its sup\xc2\xac \nport and preservation, his own happiness is intimately con\xc2\xac \ncerned. If Caesar in his official character do not receive that \nhonour which, from the origin, nature, and end, of govern\xc2\xac \nment, is due to him, public order and tranquillity must soon be \nat an end. \n\nII. Obedience. \xe2\x80\x94There can be no government without \nlaws : and laws, howsoever good in themselvess, are useless if \nnot obeyed. In the order of God, to Caesar is entrusted the civil \nsword, and the laws show how he is to wield it. While it is a \nterror to evil-doers, it is a praise to them that do well. Where \nthe laws are right, and equal justice is maintained, no honest \nman need fear the sword. Obedience to the laws is absolutely \nnecessary; for, when the spirit of insubordination takes place, \nno man ever can have his right; nothing but wrong prevails; \n\n\nA DISCOURSE ON MATTHEW XXII. 15-21. 249 \n\nand the property of the honest and industrious wan will soon \nbe found in the hands of the knave. Those who have nothing \nto lose, and to whom the state owes nothing, are the first to \ncry out of wrongs; and the first to disturb civil order, that \nthey may enrich themselves with the spoils of those who, by \nlegal inheritance, or honest industry, have obtained wealth. \nWherever the spirit of disobedience and insubordination ap\xc2\xac \npears, it should be discountenanced and opposed by every \nhonest man. The very seeds of it are dangerous, the embryo \nand buds much more so ; and the fruit ruinous. For all rea\xc2\xac \nsons of personal safety, public peace, and public prosperity, \nobedience is due to Caesar. When Caesar ceases to receive \nobedience, personal safety and public happiness are at end. \n\nIII. Tribute. \xe2\x80\x94This word may require a little explanation. \n\xe2\x80\x9c Tribute" is, properly speaking, \xe2\x80\x9c a stated sum paid in ac\xc2\xac \nknowledgment of subjection as of a vassal to a lord, or of a \nconquered nation to the conqueror. It is, therefore, not so \nproper a word to express the money granted by the people, \nin a free state, to defray the expenses of that government by \nwhich they are supported and defended, as Tax. Tax, as used \nin this country, is well defined,\xe2\x80\x94\xe2\x80\x9c A certain aid, subsidy, or \nsupply, granted by the Commons of Great Britain, in parliament \nassembled ; constituting the king\xe2\x80\x99s extraordinary revenue; and \npaid yearly toward the expenses of the government." \n\nFormerly, this was exacted from the people at the king\'s \npleasure; and this mode was liable to great abuse : but Edward \nI. bound himself and his successors not to levy it, but by con\xc2\xac \nsent of the realm. And in the present time, no tax is laid or \nlevied but by the consent and authority of a majority of the re\xc2\xac \npresentatives of the people, in parliament assembled.\xe2\x80\x94If, \ntherefore, these representatives be pure and faithful, no un\xc2\xac \nconstitutional tax, nor any that is not necessary , can be laid. \nTo fidelity and purity, the commons are bound by profession, \nhonour, oath, and the laws: if they act contrary to these, they \nare no longer worthy of the confidence either of the king or of \nthe country. For they who would betray their country will \nnot scruple to betray their king. Relative to taxation, Mr. \nLocke\'s fundamental proposition is worthy of the deepest regard \nof every Briton: \xe2\x80\x9c \xe2\x80\x99Tis true,\xe2\x80\x9d says he, ( Essay on Government , \ncap. xi. sect. 140.) \xe2\x80\x9c government cannot be supported without \ngreat charge : and it is fit that every one, who enjoys his share \n22 \n\n\n250 \n\n\nTHE RIGHTS OF GOD AND CAESAR ; \n\n\nof protection, should pay out of his \xc2\xa9state his proportion , for \nthe maintenance of it: but still it must be with his own con\xc2\xac \nsent, that is, the consent of the majority, giving it either by \nthemselves, or their representatives chosen by them. For, if any \none shaH claim a power to lay and levy taxes on the people, \nby his own authority, and without such consent of the people, \nhe thereby invades the fundamental law of property, and sub\xc2\xac \nverts the end of government. For, what property have I in that \nwhich another may, by right, take when he pleases to himself.\xe2\x80\x9d \n\nBy the British constitution no man can do this : and although \nthe king of Great Britain is a powerful sovereign, and has \nmany and great prerogatives ; yet he cannot, were he so dis\xc2\xac \nposed, take one penny out of the purse of his subjects, with\xc2\xac \nout the consent of a majority of their representatives. \n\nNothing can be more reasonable than the principle of taxa\xc2\xac \ntion. Every country must have a government. Every govern\xc2\xac \nment has three grand duties to perform in behalf of the go\xc2\xac \nverned: 1 . To maintain domestic order. 2. To distribute im\xc2\xac \npartial justice. 3. To protect from foreign enemies. For the \nfirst, many civil officers, and a militia, are generally required. \nFor the second, courts of justice, judges, <fyc. must be provided. \nFor the third, a strong military and naval force, particularly \nin times of war, or danger, must be always on foot, or in rea\xc2\xac \ndiness, in order to save the state. In all these cases, multitudes \nof officers, establishments, depots of provisions, arms, military \nstores, &c. must be provided. Men of great and eminent abili\xc2\xac \nties and learning must be employed, and their labours should \nbe compensated according to their merits and services to the \nstate. To support such establishments, must require a prodi\xc2\xac \ngious sum, even when the concerns and operations of each \nare conducted with the most rigid economy; such expenses \nare absolutely necessary, and, therefore, unavoidable; and \nalthough the public functionaries and various officers may find \ntheir own emolument in their respective services, and pursue \nthem for their own ends and interest; yet, as their services \nare required by the state, and are indispensably necessary for \nthe support and comfort of the people, they have an indisputable \nright to a just remuneration; and are as worthy of their proper \nsalaries as the labourer is of his hire. \n\nNow, all these expenses are incurred for the public; and \nby the public they ought to be borne : and taxation is the only \n\n\nA DISCOURSE ON MATTHEW XXII. 15-21. 251 \n\nmode by which money can be raised to defray these expenses. \nEvery man, therefore, who shares in the blessings of domestic \npeace ; who glories in the administration of impartial justice ; \nand who wishes the land of his nativity, the constitution of \nhis country, and its civil and religious institutions, to be pre\xc2\xac \nserved to himself and his descendants, should cheerfully bear \nhis part of the public burthens , by giving that tribute to Ccesar \nthrough whom , and from whom , according to the constitution, \nunder the superintendence of God\xe2\x80\x99s providence, all these ines\xc2\xac \ntimable blessings are derived. He should support the govern\xc2\xac \nment, that the government may support him : and the princi\xc2\xac \nple of justice is the same here as in the performance of any \ncivil contract, or the remuneration of any kind of service. The \njustice that obliges me to pay the hireling his wages, equally \nobliges me to pay tribute to Caesar. I have had the hireling\'s \nlabour; he has had my pay. I have had the protection of the \nstate; it has had my respect, obedience, and support. In both \ncases obligation and interest are mutual. I owe nothing to my \nservant for his faithful labour,, when I have paid him the \nstipulated wages: he owes nothing to me for his pay , when \nhe has faithfully performed his task. It was my interest to \nhave his faithful labour; it was his interest to have my money. \nBoth were equally interested and bound; and both equally \nbenefited by the proper discharge of our mutual obligations. \nApply this to the state and the subject :\xe2\x80\x94The state is bound \nto protect the subject; tlie subject is bound to obey and support \nthe state. When the subject is protected in all his rights and pri\xc2\xac \nvileges, the state has done its duty. When the subject honours \nthe state, obeys the laws, and contributes his quota for the sup\xc2\xac \nport of government, he has done his duty. The obligations \nwere mutual; the interests the same. By the discharge of the \nobligations on both sides, each stands acquitted ; and the sense \nof mutual dependence is increased and deepened. The subject \ncannot live without the support of the state : the state cannot \nexist without the obedience and support of the subject. \n\nI speak now on the general principle, which has been artfully \nconcealed from the view of the people by those who, while \nthey professed to deplore their vassalage, sought their own \nemolument in the ruin of the objects of their pretended pity. \nI speak not this, in reference to any member of either house of \nparliament, whether in what is called the op-position , or in \n\n\n252 \n\n\nTHE RIGHTS OF GOD AND CAESAR \n\n\nfavour of the ministry. Perhaps I am singular in my opinion; \nbut in my sight both are highly honourable and highly neces\xc2\xac \nsary in a state like ours, where prerogative might trench on \ncivil liberty, and liberty on prerogative : but I speak of those \nwicked or misguided men, few, very few, thank God, in num\xc2\xac \nber, who, in themselves discontented and unruly, wish\xe2\x80\x99to trans\xc2\xac \nfuse the turbulence of their own spirit through the middle and \nlower classes of society. Men of honour may be mistaken ; \nbut they can never be knaves nor oppressors. \n\nEnormous salaries , for civil and state services, have also \nbeen pointed out, as sources of oppression and public misery. \nI am one of the last in the empire that would lift up a voice, \nor use a pen knowingly, for the support of corruption of any \nkind ; \xe2\x80\x94but I will also show my opinion. I have had occasion \nand opportunity to look into most of the offices of the state ; \nto see the hands employed, and the work done; and, though \nenured to labour from my youth, and rarely shrinking from \nany work, merely because it was difficult, when I knew that \nit was expedient to be done > yet I freely declare, that had \nI the most rational conviction of my suitableness and ability \nto fill any of them, I would not accept the highest salary of \nthe best paid public functionary, to perform his labour, submit \nto his privations, and endure his anxieties. And yet, strange to \ntell, multitudes of the common people have been persuaded to \nbelieve, that those enormous salaries , as they have been called, \nare paid for scarcely any public service!\xe2\x80\x94Let this fact speak\xe2\x80\x94 \nwe have scarcely an aged statesman in the land ! And why ? \nIncessant labour, public responsibility, and corroding anxious \ncare, have brought them to an untimely grave. To the few \nthat do remain, what a poor compensation is a pension, or their \ncontinued . salary, for the loss of health, and the abridgment \nof life ! Envy itself is never more mistaken than when she \nmakes a condition of this kind an object of her malevolent \nregards. \n\nThis I have also observed, that those who have the highest \npay, have the severest or the most difficult duties to perform. \nDuties which they cannot perform by proxy , because none but \nthemselves can bear the responsibility. For sinecure places, \nand unmerited pensions, I shall never plead: but if a man \nhave not sufficient motives of self-interest to serve govern\xc2\xac \nment, none, or none of character will ever be found to per- \n\n\nA DISCOURSE ON MATTHEW XXII. 15 - 21. 253 \n\nform the offices, and bear the responsibility to which the occu\xc2\xac \npation of a public charge of this kind will necessarily subject \nhim. I have heard of disinterested men in different depart\xc2\xac \nments of life ; I have met with few of them: I have heard of \ndisinterested patriots and statesmen, but have seen none. \xe2\x80\x94Nor \ndo I search for them. I have sought for Utopia , but have not \nfound it in the map of the universe. With me it is a maxim\xe2\x80\x94 \nThe labourer is worthy of his hire : and there is nothing in law, \nin equity, or even in the Revelation of God, and the sound dic\xc2\xac \ntates of religion and morality which are derived from it, that \ncalls upon any man to serve the state or the public for nought. \nA genuine patriot loves his country : if he labour for it, let \nhim be paid. A true loyalist loves his king and country ; \nif he labour for both, let him be doubly honoured and re\xc2\xac \nwarded. I shall never fall out with any man for expecting and \nclaiming the due reward of important services. While his self- \ninterest has also in view the public benefit , and labours to \npromote the honour of the king and the welfare of the country, \nit has an indisputable right to a legal remuneration: and it \nmust be satisfactory to every just and generous mind to see, \nthat he who has laboured for the public advantage has benefited \nhimself. The British people would abhor the sight of a Chat\xc2\xac \nham reduced to indigence, a Mansfield pining in poverty, or a \nCornwallis begging his bread. All have their rights,\xe2\x80\x94 God \nand Caesar ; the servants of the crown , the servants of the \npublic , and the people themselves ; and these rights should be \nstrenuously maintained, and religiously respected. I contend, \ntherefore,\xe2\x80\x94 \n\n1. The civil government under which a man lives, and by \nwhich he is protected, demands his honour and reverence. \n\n2. The laws, which are made for the suppression of evil\xc2\xac \ndoers, and the maintenance of good order, which are calcu\xc2\xac \nlated to promote the benefit of the whole, and the comfort of \nthe individual , should be religiously obeyed. \n\n3. The government that charges itself with the support and \ndefence of all, should have its unavoidable expenses, however \ngreat, repaid by the people, in whose behalf they are incurred; \ntherefore, we should pay tribute. \n\nBut, on the other hand, if Caesar should intrude into the \nthings of God, coin a new creed, or broach a new gospel, \nand affect to rule the conscience while he rules the state: in \n\nVol. III.\xe2\x80\x94 2 K 22* \n\n\n254 THE RIGHTS OF GOD AND CAESAR ; \n\nthese things Cccsar is not to be obeyed; he is taking the \nthings that are God\'s; and lie must not have them. It would \nbe as impious to give him those rights as it would be unjust \nto deny him his own. Give not, therefore, God\'s things to \nCaesar ; nor Ccesar\'s things to God. That which belongs to \nthe government of the country should on no account whatever \nbe devoted to religious uses ; and let no man suppose that he \nhas pleased God, by giving that to charitable or sacred pur\xc2\xac \nposes which he has purloined from the state. Render to \nCaesar the things which are Caesars; and unto God the things \nwhich are God\xe2\x80\x99s. \n\nIt is added by the Evangelist,\xe2\x80\x94\xe2\x80\x9c When they had heard \nthese words they marvelled,\xe2\x80\x9d ver. 22.\xe2\x80\x94And well they might \nmarvel. Never man spake like this man. By this decision\xe2\x80\x94 \n\n1. C^sar is satisjied: \xe2\x80\x94he gets his own to the uttermost \nfarthing ;\xe2\x80\x94 \n\n2. God is glorified: \xe2\x80\x94His honaur is, in every respect, se\xc2\xac \ncured ;\xe2\x80\x94 \n\n3. The people are edified :\xe2\x80\x94One of the most difficult ques\xc2\xac \ntions that could possibly come before them, is answered in \nsuch way as to relieve their consciences , and direct their \nconduct ;\xe2\x80\x94 \n\n4. The self-righteous Pharisees , the infidel Sadducees , and \nthe time-serving Herodians , equally enemies to God and right \norder, are confounded ;\xe2\x80\x94 \n\n5. The infinite wisdom of the Saviour of the world is \nmanifested ;\xe2\x80\x94 \n\n6. And an excellent lesson of deep piety , profound political \nwisdom , and just dealing , is left on record for the edification \nof the Church of Christ to all future generations. \n\nOn the political maxims contained in this decision of our \nLord, the Christian church has acted in all times, and under \nthe most difficult and embarrassing circumstances. Our Lord\xe2\x80\x99s \ncommand,\xe2\x80\x94\xe2\x80\x9c Render to Caesar the things which are Caesar\xe2\x80\x99s,\xe2\x80\x9d \ntaught them to \xe2\x80\x9c give honour to whom honour was due; re\xc2\xac \nverence to whom reverence, custom to whom custom, and \ntribute to whom tribute was due.\xe2\x80\x9d They feared God : they \nhonoured the king; whether it were a Nero , the curse and \nscourge of the state; or a Titus , the darling of mankind. \nThey respected the office, authority , and dignity , as from \nGod: and the private conduct of the ruler , when even a bad \n\n\nA DISCOURSE ON MATTHEW XXII. 15\xe2\x80\x9421. 255 \n\nman, never induced them to neglect or despise the ordinance \nof God. They \xe2\x80\x9c were subject to every ordinance of man \nfor the Lord\xe2\x80\x99s sake.\xe2\x80\x9d \xe2\x80\x9c Their kingdom was not of this world,\xe2\x80\x9d \ntherefore their voice was not heard in the streets . With the \ndisaffected multitude, and in political commotions , they were \nnever found. They loved one another; and they loved all \nmen, because the love of God was shed abroad in their hearts \nby the Holy Spirit. While others were employed by the \nenemy of mankind to sow tares in the field of the world; \nthey, under the direction of the Sovereign Ruler of the uni\xc2\xac \nverse, sowed the good seed of the kingdom. They were pat\xc2\xac \nterns of true piety, and civil order. From the doctrines which \nthey preached, and which they illustrated so strikingly by \ntheir uniform conduct, sprung all the laws, social institutions, \nwise statutes, and civil customs, by which the best and most \npowerful nations have been governed; and through.which \nthose nations became great and eminent. Thus has Christian\xc2\xac \nity been accredited in the earth; its doctrines have had free \ncourse, have run, and are glorified. The governments which \nhave most influence in the world, glory in the name of Chris\xc2\xac \ntian ; and profess to derive their fundamental principles, both \nof law and equity, from the Book of God. Had the genuine \nfollowers of Christ taken part in the different political dissen\xc2\xac \nsions, by which the nations where they have sojourned, have \nbeen embroiled and agitated, these glorious ends, humanly \nspeaking, had never been accomplished. The Christian church \nwould have been a wretched grovelling thing, cooped up in \ncorners, without shedding a ray of beneficence on the earth; as \nequally unproductive of glory to God in the Highest, as of \npeace and good will among men. We are authorized to speak \nthus, from the fall of those churches or individuals which, in \ndifferent parts, identified themselves with the disaffected, com\xc2\xac \nplained of state corruptions, discussed politics and not reli\xc2\xac \ngion, and were soon shorn of their strength, and became like \nother men. \n\nTo his own church, God has never intrusted the govern\xc2\xac \nment of the state. When, at any time, it has put forth its \nhand in this way, it has gone out of its sphere, hindered its \nown usefulness, if not disgraced itself. The broad principles \nof civil respect, obedience, and submission, have formed all the \narticles of its political creed. They are satisfied that the civil \n\n\n256 \n\n\nTHE RIGHTS OF GOD AND CjESAR ; \n\n\npowers that exist are from God; and are exercised under His \neye and governance. They know, that \xe2\x80\x9c the Lord reigneth, \nbe the earth never so unquiet: and, though clouds and dark\xc2\xac \nness be round about Him, yet righteousness and judgment are \nthe establishment of His throne.\xe2\x80\x9d If His providence had not \nappointed civil legislators , the church of Christ might have \ninterfered; when they cease, it will be justified in taking up \nthe sceptre , the mace , and the public purse : but, as this is not \nlikely to be while the sun and moon endure, therefore the true \nchurch will be excused from the toils of civil government, and \nthe distractions and anxieties with which they are accompa\xc2\xac \nnied. The king\xe2\x80\x99s heart is in the hands of the Lord; and He \nturneth it whithersoever He will; and by Him do kings not \nonly reign, but ministers decree judgment. Let the follow\xc2\xac \ners of the Lord know, that their citizenship is in heaven. Let \nthem labour for the public peace, and the honour of their Re\xc2\xac \ndeemer. Whatever others do, let them render to Ccesar the \nthings which are Ccesar\'s; and to God the things which are \nGod\'s. Then shall their light shine forth as brightness; and \ntheir salvation as a lamp that burneth. And although not dig\xc2\xac \nnified by civil offices, nor invested with secular power, they \nshall come up out of the wilderness, leaning on the arm of \nGod, fair as the sun ; clear as the moon ; and terrible as \nan army with banners. \n\n\nSERMON XXXVII. \n\n\nTHE ORIGIN AND END OF CIVIL GOVERNMENT. \n\n\nROMANS, Chap. xiii. ver. 1. \n\nOv yxp errtv e%av<r/x ei w cstto Qeov ui ovtrctt f| ovnxt, tiro \ntov \xc2\xa9f ov TtTctyfievou eicrli. \n\nFor there is no power but of God: the powers that be, are ordained of God. \n\n\nADVERTISEMENT. \n\nThe following Lecture was delivered to a select academy of \nyoung gentlemen; some of whom were intended for the churchy \nsome for the bar, and some for the army. After its delivery, \nseveral of them applied to be favoured with the definitions and \nleading principles. To oblige them, and please the family in \nwhich the Lecture was delivered, the whole was drawn up in \nits present form. The writer has quoted no authorities, be\xc2\xac \ncause he had recourse to none. What is written is the pro\xc2\xac \nduce of common sense, a general knowledge of the principles \nof just government, and a tolerable acquaintance with that \ncivil constitution under which he has the happiness to live. \nTo those who have no better helps to acquire just notions \nrelative to subjects next in importance to those which treat \nof the salvation of the soul, this little tract may be of spme \nuse. \n\nThis lecture has nothing to do with party politics; the \nwriter abhors them as much as he does those who deal in them. \nHe proceeds both on broader and better principles ; and \navoids agitating those questions on which many wise and ex- \n\n\n\n\n\n\n\n\n258 THE ORIGIN AND END OF CIVIL GOVERNMENT; \n\ncellent men think differently. Whatever has not a direct ten\xc2\xac \ndency to promote the peace and welfare of society, he thinks \nunworthy of his and the reader\xe2\x80\x99s regard. He would be sorry \nto employ his time upon any work that could not take for its \nmotto, \xe2\x80\x9c Glory to God in the highest; and on earth peace and \ngood-will among men.\xe2\x80\x9d He fears God; he honours the king; \nhe loves his country:\xe2\x80\x94and in the two last respects yields to \nno man. As he reverences the king, he has laboured to pro\xc2\xac \nmote his honour: as he loves the people , he has studied to \npromote their best interests. \n\nSeveral topics relative to the same subject might have been \nincorporated: but he studied brevity; and did not like to re\xc2\xac \npeat here, what will be found in the discourse on \xe2\x80\x9c The Rights \nof God and Ccesarf p. 236; to which he must beg leave to \nrefer the kind and intelligent reader. \n\n\nBefore I proceed to examine the above apostolic asser\xc2\xac \ntions, I shall beg leave to give what I conceive to be a more \nliteral translation of the original than that in our common \nversion:\xe2\x80\x94\xe2\x80\x9cFor there is no authority but from God: the \nauthorities that exist are arranged under God.\xe2\x80\x9d \n\nI.\xe2\x80\x94ON THE MEANING OF THE WORD POWER. \n\n1. The word e%ovriet, which we translate power , signifies not \nonly the physical strength or force by which we do any thing, \nbut also, \n\n2. The liberty of doing so, without constraint: and thus it \nis used by our Lord, John x. 17, 18, \xe2\x80\x9c I lay down my life that \nI might take it again : no man taketh it from me ; I lay it \ndown of myself; I have power, e%ov<rtotv, to lay it down ; and \nI have power, s^ovrtxv, to take it again.\xe2\x80\x9d And thus Pilate \nuses the term, chap. xix. 10, \xe2\x80\x9c Knowest thou not that I have \npower, rtxv, to crucify thee ; and have power, efyvnxv, to \nrelease thee?\xe2\x80\x9d that is, I am here supreme ruler ; and have in \nmy hands the power of life and death. And in this sense it is \nused by St. Paul, Rom. ix. 21, \xe2\x80\x9c Hath not the potter power, \ntfyvrw, not only the physical \'strength to form a vessel; but \nthe shill and sole liberty to make the clay into what form he \npleases. \n\n\n\nA DISCOURSE ON ROMANS XIII. 1. \n\n\n259 \n\n\n3. It signifies the right of absolute disposal, which no other \npossesses, or can possess; and is thus used by our Lord in \nHis speech to His disciples, Acts i. 7, \xe2\x80\x9c It is not for you to \nknow the times or the seasons, which the Father hath put in \nHis own POWER ;\xe2\x80\x9d ov$ o notryp e6ero ev rti t<hu, ovr/x, as they \nexist in that futurity which belongs to God alone; and make \na part of those secrets which he only can reveal. \n\n4. It signifies also supreme authority , such as man cannot \npossess unless given by God: and hence it is used by the \nJews to distinguish between the authority of a prophet , which \nwas derived immediately from God ; and that which was pos\xc2\xac \nsessed by the common interpreters of their law. Matt. vii. 28, \n29, The people were astonished at His doctrine , for He taught \nthem as one having authority, e%ov<rtxv tx,av, as one im\xc2\xac \nmediately commissioned by God, and not as the Scribes , who \nhad no authority higher than that which they had derived from \ntheir own rulers. \n\n5. It signifies delegated authority to do civil or religious acts: \nthus used by the chief priests and elders of the people, when they \nquestioned our Lord concerning His cleansing the temple, &c. \nMatt. xxi. 23, \xe2\x80\x9cBy what authority, e\'v_?rotx ef ovcrioc, doest \nthou these things ? And who gave thee this authority ?\xe2\x80\x9d r>jv \ntfyvriM rxvTtjv. Is this authority by which thou pretendest to \nact, Divine or human l Is it from God, or men, that thou pre\xc2\xac \ntendest to receive it ? If from men, who are they ?-\xe2\x80\x94In this \nsense, Christ gave His disciples \xe2\x80\x9c power, e| ovcrtxv, over unclean \nspirits ; and to heal all manner of diseases.\xe2\x80\x9d Matt. x. 1. And \nin this sense, as God manifested in the flesh, He says, Matt, \nxxviii. 18., \xe2\x80\x9c All power ttxo-x efyvo-ix, is given unto me in \nheaven and in earth.\xe2\x80\x9d And, therefore, He gave power to His \ndisciples, as He is the sole governor of the world, to go into \nall the world; and preach His gospel to all nations. \n\n6. It means also civil power or authority ; the right to go\xc2\xac \nvern, to dispose of provinces, the affairs of a state, &c. Thus \narrogated by Satan, Luke iv. 5, 6, \xe2\x80\x9c And the devil taking \nHim up into a high mountain, showed unto Him all the king\xc2\xac \ndoms of the world\xe2\x80\x94and said unto Him, All this power will \nI give thee,\xe2\x80\x9d <rot laxreo t*iv ejrovo-iuv rxvrtjv U7rct<rocv, I will \nmake thee ruler over all these kingdoms. In this sense, Ga\xc2\xac \nlilee is said to belong to Herod\'s jurisdiction ; sk tj$$ e^ov<nx^ \n\xe2\x80\x99HpaJov, Luke xxiii. 7, to be under the regal power or autho- \n\n\n260 \n\n\nTHE ORIGIN AND END OF CIVIL GOVERNMENT. \n\n\nrity of Herod. And it is repeatedly used to express those who \npossess supreme power in any place, under any name: Luke \nxii. 11, \xe2\x80\x9cAnd when they bring you unto the synagogues, and \nunto magistrates, and powers \xc2\xab<*/ rx$ t^ovenot^ any possess\xc2\xac \ning civil jurisdiction. See also 1 Cor. xv. 24. Eph. i. 21, Col. \nii. 15. And see the text , where it is put for government , \ncivil authority , and magistracy itself: For there is no autho \xc2\xac \nrity hut from God; the existing authorities , over all civil \naffairs, are exercised under God; He being the supreme \nRuler , from whom the power or authority is derived. \n\n7. The word potestas, power, is used by the Roman writers \nexactly in the same sense. So Juvenal , Sat. x. ver. 99. \n\n\nHujus qui trahitur , prmtextam sumere mavis ; \n\nAn Fidenarum Gabiorumquc esse potestas I \n\n\xe2\x80\x9c Would\xe2\x80\x99st thou rather have the robe (the dignity) of this man (Sejanus) who is \ndragged along; than be one of the magistrates of Fideni or Gabii V\xe2\x80\x98 \n\n\nPodestats , is the title of the civil magistrates in many cities \nof Italy, to the present day: and it is repeatedly used to express \nevery kind of civil power and authority, even that of the Em\xc2\xac \nperors ; of which it would be easy to multiply examples. \n\nFrom the above definitions we learn, that the word e^ovtnx \nused here by the Apostle, has, among others, the following pro\xc2\xac \nminent significations:\xe2\x80\x94 \n\n1. It means mere physical force , the power or faculty of \nacting; or what is generally termed muscular strength. \n\n2. The liberty of acting; or the free use of this muscular \nstrength, without restraint on the one hand, or compulsion on \nthe other. \n\n3. It signifies that sovereign right and authority which God \npossesses, to reveal or not reveal any secrets of His own coun\xc2\xac \nsels, relative to the mysteries of Redemption or Providence. \n\n4. It signifies that Divine authority by which God invests \nsome men with wisdom and understanding to declare His will, \nas prophets and apostles , in reference to the plan of salvation. \n\n5. It means all civil power , or the right to govern men ; \nsuch as that with which kings and magistrates are invested. \n\nII.\xe2\x80\x94INFERENCES FROM THE PRECEDING DEFINITIONS. \n\nLet us inquire into the evidence and reason of these things. \nFrom what the Apostle asserts we may infer,\xe2\x80\x94 \n\n\nA DISCOURSE ON ROMANS XIII. 1. \n\n\n261 \n\n\n1. That God is the Fountain or Source of all physical \npower and strength; which is evident from this consideration, \nviz. that He is the Author of being, for He is the Creator ; \nand the cause of the continuance of being, because He is, by \nHis providence, the Preserver. Hence it appears, 1. That \nas man is His creature, he is dependent upon Him. 2. And \nthat he is His subject, and accountable to Him as his Judge, \nfor all his actions. \n\n2. That human liberty, choice, free-will, or the power of \nchoosing or refusing, must proceed from God, is evident from \nthis : that He is the Creator of the soul or mind of man, as \nwell as of his body; that will, or the power of volition , is a \nfaculty of the soul; and consequently its power of acting must \nbe from Him, because the agent or faculty in which this power \nis lodged, derived its existence, and holds its continual being \nfrom Him alone :\xe2\x80\x94 God worketh in us to will and to do. The \npower to will is from God; but volition is an act of the soul \nthrough that power. Ability to act is from Him: but acts \nthemselves are of the man. Hence man may, and often does \nabuse his power to will and to do. \n\n3. To every human being God has given two grand gifts: \n\n1. Knowledge , understanding, or wisdom, by which He is \ncapable of knowing what is right, and what is wrong; what \nis contrary to the perfections of a mind infinitely righteous, \ngood, pure, merciful, and benevolent; and what must be, from \nits resemblance to these perfections, agreeable to that mind. \n\n2. Power to do what is right: in other words, to fulfil the \nduties incumbent upon him in those circumstances and rela\xc2\xac \ntions in which it shall please the wise Disposer of all events to \nplace him. \n\n4. This power is of two kinds,\xe2\x80\x94moral and physical. One \nrelates to the energies of the mind, by which duty and obliga\xc2\xac \ntion are conceived, and resolutions and purposes* formed ; and \nthe other relates to muscular strength , by which the act of \nduty is performed, on which the mind has deliberated, and \nformed its resolutions: this belongs to the body. \n\n5. As in the purposes of the mind, the faculties of the soul \ngenerally combine; and motives, objects, and ends, incite to \nresolution : so, in the performance of duty, the different mem\xc2\xac \nbers of the body become instruments of the execution of men\xc2\xac \ntal purposes. \n\nVol. m.\xe2\x80\x94 2 L \n\n\n23 \n\n\n262 THE ORIGIN AND END OF CIVIL GOVERNMENT ; \n\n6. As by understanding , or the power of knowing, man \ngains the knowledge of things; so by their frequent occurrence, \nhe gains experience. These two qualify him to live usefully to \nhimself, and profitably to his fellows. \n\nThese are the physical and moral powers which particularly \nconcern the subject in question. And whence have these pro\xc2\xac \nceeded ? Most certainly from God, and from God alone: no other \ncan create ; no other can preserve . He is the infinite Spirit, \nand from Him all mind must come. In Him we live, move, \nand have our being ; and whether we consider the energies of \nthe mind, or the muscular strength of the body, the conclusion \nis pressed irresistibly upon us, There is no power hut from \nGod. \n\nIII.\xe2\x80\x94THE ORIGIN AND END OF CIVIL INSTITUTIONS. \n\nBut man is a degenerate and fallen being, under the influ- \n. ence of various evil passions and corrupt appetites ; his mind \ndarkened by sin, and his energies enfeebled by indulgence in \ntransgression\xe2\x80\x94how then can he know what is right; or, if \nfound out, how can he perform it ? \n\n1. Here, his merciful Creator once more appears as signally \nas He did in his creation:\xe2\x80\x94He has given a Revelation of His \nown will. 1. For the regulation of man\xe2\x80\x99s life, in the great \nduties of morality, lie has given him a Law, which contains \nall the principles of justice and truth. 2. For the regulation \nof his conduct in reference to civil society, He has enabled him, \nby wisdom and experience, to make rules , founded on the above \ngrand principles, for his safety, comfort, and support, in civil and \nsocial life : which rules are generally termed, civil institutions , \nor laws; the grand object of which is, the peace , well-being , \nand prosperity of society at large, by enforcing a steady oppo\xc2\xac \nsition to evil-find injustice ; and by affording invariable support \nto justice and truth. \n\n2. As the nature of law is to hind to observance, and exact \nobedience ; to convey privileges to the obedient, and to inflict \npunishment in case of transgression; it is indispensably re\xc2\xac \nquisite that laws should be equal, and impartial\xe2\x80\x94neither bear\xc2\xac \ning lightly nor heavily on any description of the community; \nall being equally bound to obey; all being equally interested \nin the fruit of obedience; and all, in case of transgression, \n\n\nA DISCOURSE ON ROMANS XIII. 1. 263 \n\nequally liable to the same disabilities, privations, or punish\xc2\xac \nments. \n\n3. As this is the nature and end of all wholesome laws, it \nis highly expedient that, in framing them, all the wisdom, judg\xc2\xac \nment, and experience, of the parties concerned, be united, that \nthey may be as free as possible from imperfections; and that \nall may be convinced that they will operate equally for the \ncommon benefit of all. \n\n4. When thus constructed, they should be ratified, proclaim\xc2\xac \ned, and universally published, that none may be ignorant of \ntheir nature, operation, and benefit; and all receive them as a \nrule of civil and social action ; and thus establish them by \ncommon consent. \n\n5. This merciful Creator not only shows His kindness to \nmen in thus furnishing them with a law of righteousness and \ntruth , but also, in freely promising them such assistances of \nHis grace,\xe2\x80\x94that is, such a communication of energy from \nHimself by the influence of His own Spirit,\xe2\x80\x94that they \nshall be enabled to avoid what is evil, and cleave to what is \ngood: which assistance is to be invariably communicated on \nthe earnest application of each to the throne of grace by \nprayer and supplication :\xe2\x80\x94so that although fallen into igno\xc2\xac \nrance and weakness, men have the freest offers of sufficient wis\xc2\xac \ndom to teach them, and sufficient power to help them to do that \nwhich is lawful and right, both as it respects themselves, and \ntheir fellow-creatures. \n\n6. Laws being thus made and agreed on ; in order to ensure \nobedience and respect, and to keep those laws in due force, \nauthority is vested in some person, whose duty it is to see \nthem duly and effectually administered ; and who pledges him\xc2\xac \nself to be governed by an oath , made to God, that he will \nrule according to these laws, and see them duly executed ; \ndoing nothing by partiality\xe2\x80\x94nothing to please any particular \nparty, nor to increase his own secular interests, at the expense \nof the people whom he governs. \n\n7. To God, therefore, he is bound in the behalf of the peo\xc2\xac \nple, to rule according to right, and in His fear : and therefore \nto Him he is accountable for his administration; nor can the \nobligation of his oath be too solemnly inculcated upon him, at \nthe time in which he is invested with state authority; because \nthere may ever be found interested men and flatterers, who, \n\n\n264 THE ORIGIN AND END OF CIVIL GOVERNMENT; \n\nto gain his favour and aggrandise themselves, will endeavour \nto persuade him that a vigour beyond the law, or a lenity be\xc2\xac \nlow it, may be at particular times a useful political expedient; \nand, if he be not conscientiously regardful of his oath, he may \nimpair the constitution, and thus endanger the safety of the \nstate; for few potentates are proof against such interested ad\xc2\xac \nvisers. \n\n8. The authority thus conveyed to a ruler, comes from God, \nin the order of His providence; is founded on the laws of God , \nfrom which the principles that form the laws of the state, \nhave been derived ; which laws have been framed by that wis\xc2\xac \ndom and knowledge which proceed from God; and conse\xc2\xac \nquently the authority, thus derived, is from God ; and to Him \nespecially, the ruler is awfully responsible for the administra\xc2\xac \ntion of justice and judgment among his people. \n\n9. This government is ordered or arranged under God. \nThe laws are ever under His eye; the ruler under His eye; \nand the people under His eye. As God is the very Fountain \nof magistracy or dominion, the king who rules in His fear, is \nHis minister: the people properly consider him, in his regal \ncapacity, the grand agent between God and them; the viceroy, \nlieutenant, or deputy, of God ; acting as it were in His place, \nand ruling in his name.\xe2\x80\x94 The powers that be arc ordered under \nGod. \n\n10. The government of God, in what is called providence, \nis most obviously employed for the benefit of His creatures ; \nall civil governments profess at least to have the same object , \nand to keep the same end in view: and as God thus acts in \nprovidence, for the manifestation of His own glory in the \nhappiness of His intelligent offspring; so the governments \nwhich are framed as above, profess to act in reference to the \nsame ends; and it is worthy of the most serious consideration \nthat governments thus framed, and conscientiously administer\xc2\xac \nedl, are strangely protected and upheld by an especial Pro\xc2\xac \nvidence, so distinctly and strongly marked, that we plainly see, \nblessed are the people which are in such a state; and most \nevident it is that, to such kings, God ever giveth His salvation. \n\nHe must be lost to the power of reflection, to moral feel\xc2\xac \ning, and to gratitude to God, who cannot discern such a provi\xc2\xac \ndential interference manifested in the preservation of the Bri\xc2\xac \ntish nation, and in the support of the British king, in perilous \n\n\nA DISCOURSE ON ROMANS XIII. I. 265 \n\ntimes of long continuance, and dreadful occurrence. When \nthe political world was shaken to its centre, and almost every \nthrone was cast down, this land and its monarch stood unmo\xc2\xac \nved, not by the vigour of its counsels, nor by the power of \nits fleets and armies, (for other nations not less vigorous, not \nless powerful, were prostrated in the struggle,) but by the arm \nof the Lord of Hosts, who heard the prayers of his people, \nrespected his own institutions, and the conscientious regard \npaid to them by the man on whose head was His holy anoint\xc2\xac \ning oil. \n\n11. I conclude on this part of the subject, therefore, that as \nGod is the Fountain of dominion, authority, and power; as \nHe has given wisdom and strength to man; as by His provi\xc2\xac \ndence and mercy He supports the being He has given, and the \nattributes with which He has endowed it; has instructed him \nby a revelation from heaven, how to save his soul, and form \nrules for the support and comfort of society; as by Him kings \nreign, and ministers decree judgment; all are dependent upon \nHim for their being, and their continued blessings; and to \nHim must the king and the people ultimately give up their \naccounts. \n\nIV.\xe2\x80\x94\'THE ORIGIN AND END OF CIVIL GOVERNMENT. \n\n1. That civil government is of God; its great benefit to so\xc2\xac \nciety, and its continuance in the world, are the amplest proof. \nMost men are impatient of government, while at the same \ntime they acknowledge its general utility ; and if the bridle of \nGod were not in the jaws of the unruly and the profane, no \ncivil government could be of long duration. And although \nin many governments there are institutions far from being \nfriendly, either to civil or religious liberty; or to the comfort \nof the people; yet they are so ordered under God , that in \ngeneral, population is increased, civil society preserved, and \non the whole, the moral and political state of society im\xc2\xac \nproved. The ancient adage says, \xe2\x80\x9c Man proposes, but God \ndisposes.\xe2\x80\x9d So does He arrange the affairs of the govern\xc2\xac \nments of the world, that their vitiosities are corrected or re\xc2\xac \nstrained under the influence of His providence; and what \nwould produce nothing but moral and political evil, if left to its \nown operation, is invariably overruled so as to issue in the \n23* \n\n\n266 THE ORIGIN AND END OF CIVIL GOVERNMENT; \n\ngeneral good. Such is the wisdom, such the kindness, and \nsuch the power of the Almighty! \n\n2. Though I have not professedly touched the question re\xc2\xac \nlative to the origin of power in matters civil; yet, from the \npreceding pages, the reader may collect an answer to it; at \nleast, may see the opinion which I myself hold on the subject. \nI have already shown, from the nature of God, and the con\xc2\xac \nstitution of the human being, that from God all physical and \nmoral power proceeds: and by His energy these powers are \nsupported. I have shown also, that all civil power must ori\xc2\xac \nginate with Him, as He is the Author and Upholder of those \nfaculties by which wholesome laws and beneficial institutions \nhave been formed for the comfort and well-being of society. \nAnd I have shown also that magistracy or civil dominion is in \nthe order of His providence; from which it proceeds, \xc2\xa3md by \nwhich it is maintained : and I have hinted that w r ere it not of \nDivine origin, and a part of the sovereign government of \nGod, it could not exist; as the fallen nature of man is ever \nimpatient of restraint. \n\n3. Naturally, man despises dominion , and often speaks evil \nof dignities: and were not his physical force under the con\xc2\xac \ntinued control of the Almighty, he would burst every bond, \ncast away the yoke, and break every link of that chain which \nholds civil society together. Anarchy would be the first effect \nproduced by his unbridled powers; confusion and rapine would \nfollow in its train ; misery, desolation and death, would bring \nup the rear; for, population would be gradually thinned ; the \nwild beasts of the forest would multiply without control; and \nthe last human anarchist would either be a meal for one of the \nlawless tenants of the wood, or sink upon the earth, none re\xc2\xac \nmaining to peform the last sad ceremony to a fallen brother. \nThis most infallibly would be the case, were it not for civil \ngovernment; and this government could never exist, were it \nnot of God. \n\nAnd although, in this ordination of the Most High, man is \nfrequently permitted to mingle his folly, his pride, his ambi\xc2\xac \ntion, and the various workings of his base passions, with the \nadministration of public affairs ; yet God so counterworks these \nby His superincumbent energetic and especial providence, that \nthe general blessings of civil government are preserved in all \nstates ; and the anomalies which result from the desperate \n\n\nA DISCOURSE ON ROMANS XIII. 1. \n\n\n26? \n\n\nwickedness of man, become the sword, in the hand of His in\xc2\xac \nsulted justice, for the chastisement of the reclaimable, and the \ndestruction of those who have filled up the measure of their \niniquity. \n\n4. Many states have been subverted, and many forms of \ngovernment changed, both by the wickedness of the people \nand the mal-administration of the prince: but still civil go\xc2\xac \nvernment, being the ordinance of God, is regenerated, like the \nphoenix, from its own ashes. Without civil government, (it is for \nthis I contend,) society cannot subsist, nor the gracious designs \nof God, in the salvation of a rebel world, be accomplished. \nGod is its Author, and by Him it is maintained. The great \nmass of the people, it is true, possess the physical power by \nwhich they can bruise, and dash in pieces, and destroy; but \nGod restrains them in His mercy from accomplishing their own \nruin. The elephant , the camel, the horse, and the ox, did they \nknow their own strength, could, with one blow of their proboscis, \ntheir hoof, or their horn, destroy their feeble lord, regain their \nindependence, and perish in consequence : but they are also un\xc2\xac \nder God\xe2\x80\x99s dominion ; and are dependent on each other, and on \nman, according to His will. \n\n5. Having seen that God is the Fountain of all power, and \nthat civil government is His own institution, it may be well \nto inquire how the different forms of this government arose; \nwhat are their essential qualities ; and what is implied in the \ndenominations by which they are distinguished. \n\n6. Government must have existed from the creation of man : \nit necessarily implies superiority and inferiority, authority \nand subjection ; and is founded in the natural state of human \nbeings. As God created only one human pair to propagate \ntheir species in order to people the earth, the progenitor of \nthe great human fqjnily must have had that authority over his \nimmediate descendants, which must necessarily spring from his \npriority, and their dependence on his counsel and support. Every \nhuman being comes into the world in a state of want, weakness, \nand ignorance. It is the prerogative, as well as the duty, of \nthe parent, to supply this want, succour this weakness, and in\xc2\xac \nstruct this ignorance. These are all acts of government; and \nthe receiving the supply, the help, and the counsel, are acts of \nsubjection; and necessarily imply authority , in him who dis\xc2\xac \npenses, as those do dependence, in him who receives. \n\n\n268 THE ORIGIN AND END OF CIVIL GOVERNMENT i \n\n7. Experience in the dispenser, shows him how these helps \nmay be communicated, so as fully to accomplish the end of \ntheir communication: hence he gives what he knows to be \nnecessary, in that way in which his experience tells him it will \nbe most useful. From this arise conditions , by which the re\xc2\xac \ncipient is bound; and his fulfilment of those conditions con\xc2\xac \nstitutes so far, his obedience to the authority of his benefactor. \nThis \'principle is at the basis of all the forms of government \never instituted among men. The governor has the moral and \npolitical authority, without which no function of government \ncan be fulfilled. The governed have the physical power which \nshould ever be in readiness to support and render respectable \nthe authority of the governor. \n\nV.\xe2\x80\x94MUTUAL DEPENDENCE OF NATIONS ON EACH OTHER. \n\n1. While the thing government , and its essential principles, \nare of God, He has in general left the form to man. These \nforms , and the rules according to which they are brought into \nactivity, are only by-laws connected with, or established on, the \ngreat principles already mentioned : principles which God has \nshown, by that true Light that lightens every man, to the \nwhole human race ; but particularly illustrates by His own \nRevelation. All men feel their weakness , and naturally look \nfor assistance from their fellows; they see their ignorance , \nand look for instruction ; they know they are exposed to dan\xc2\xac \nger, and are led to associate for mutual defence. \n\n2. The great principle of justice, as appearing in barter and \nexchange , is exhibited to every man\xe2\x80\x99s reason. He sees he \ncannot expect to get, unless he be disposed to give. Every \npeople has the maxim, however varied it may be in form. \nGratia parit gratiam; One good act deserves another : give , \nand you shall get; love begets love, &c. My neighbour \nhas what I want and he can spare : I have what he wants and \nit I can spare. What is superfluous to one, is necessary to \nthe other: by an exchange, therefore, of superfluities, neces\xc2\xac \nsities are supplied, and men become united together under civil \nobligations. God, in His providence, creates the superfluities \nin these cases, that the social principle may be strengthened \namong men ; and that mutual dependence may be a general \nfeeling. \n\n\nA DISCOURSE ON ROMANS XIII. 1. \n\n\n269 \n\n\n3. The laws regulate and protect such exchanges: they pro\xc2\xac \nmote the best civil interests of all parties\xe2\x80\x94confidential trading, \nupon just and equal terms, has a strong tendency to promote \npeace and good will among the nations. Neighbouring or even \nremote countries have no objection to our getting rich by them, \nprovided they find that their own secular interest is equally pro\xc2\xac \nmoted. And it must be the object of every enlightened govern\xc2\xac \nment so to trade with neighbouring states, as to make it their \ninterest carefully to maintain all the relations of peace and \ngood will towards each other. If to this be added, the influence \nof true religion ; then the peace will be permanent, and wars \nand fightings shall cease all over the world. \n\n\nTalia sascla currite ! \n\nHasten, O Lord! this happy state of tilings! \n\n\nDifferent Forms of Civil Government. \n\n1. Properly speaking, there can be only five legislative \nforms, essentially different from each other:\xe2\x80\x94 patriarchy , theo\xc2\xac \ncracy , monarchy , aristocracy or oligarchy , and democracy. \nBut varieties of these have produced other denominations, \nviz. autocracy , tyranny , despotism , republicanism , and fe\xc2\xac \nderalism. \n\nI need not wait to point out the different countries in the \nworld that are under one or other of these different forms. \nMost of them exist even in Europe itself. In Asia and Africa \ndespotism and tyranny generally prevail. In North Ame\xc2\xac \nrica federalism , or rather republicanism , is prevalent. In \nSouth America, monarchy; and in Europe, monarchy, and \nfederalism, or oligarchy. I shall define all these terms; and, \nby considering their import, we shall arrive at the nature of \nthe different forms to which they are or have been applied. \nExcept federalism, and republicanism , all the restare derived \nfrom the Greek. \n\nVI.\xe2\x80\x94OF THE DIFFERENT FORMS OF CIVIL GOVERNMENT \nWHICH HAVE OBTAINED IN THE WORLD, WITH A GRAM\xc2\xac \nMATICAL DEFINITION OF THEIR NAMES. \n\nI. Patriarchal, from 7retrtip, a father; and ctp%o$ a chief: \nGovernment by the heads of families. This extended from \nthe Creation to the Exodus, a period of about 2000 years. \nVol. III.\xe2\x80\x94 2 M \n\n\n270 THE ORIGIN AND END OF CIVIL GOVERNMENT ; \n\nThe only authentic history vve have of this form of govern\xc2\xac \nment, or the people who lived under it, is found in the \nbook of Genesis. Its reason, and the manner of its origin, \nhave already been pointed out, pp. 267, 268, Nos. 6, and 7. \n\nII. Theocracy, from \xc2\xa9ees, God,and xptn,rtoi,torule efficiently: \nfrom xpotTos, power: the government of the Jews by God \nHimself as Lawgiver, Monarch, and Judge. This form last\xc2\xac \ned from the Exodus to the advent of our Lord, about 2000 \nyears; and did not terminate, as some have imagined, at the \nelection of Saul: for, the Jewish kings still acknowledged the \ntheocracy; they never made nor changed laws; but ruled \naccording to those which God gave; therefore, they were only \nthe vicegerents of God. This form of government never ex\xc2\xac \nisted among any other people than the Jews: for they were \nthe only people upon earth, previously to the Christian era, \nthat ever received a Revelation from God; and the laws were \ncontained in that Revelation which is generally called the \nPentateuch, or Five Books of Moses. \n\nIII. Monarchy, from /*\xc2\xab\xc2\xbb\xc2\xab*, alone, and *p%oi, a chief: go\xc2\xac \nvernment exercised, laws made and executed, by the authority \nand will of an individual. While the Jews lived under a theo\xc2\xac \ncracy, other nations lived under a monarchy variously modified. \nThe patriarchal excepted, this is the most ancient form of \ngovernment, and the form that has most generally prevailed. \nThe reasons for this have already been given. Under this form \nmay be classed,\xe2\x80\x94 \n\n1. Autocracy, from etvros, himself and xpxrteo, I rule power - \nfully: a government in which an individual rules by himself, \nwithout ministry, counsel, or advice. The emperor of Russia \nis called ctvToxpctT&p, autocrat. Most of the Asiatic sovereigns \nand many of the African chiefs are autocrats, and act up to the \nspirit of this form. It is the highest order of monarchy, and \noften degenerates into tyranny. \n\n2. Gynwocracy , from yvw, a woman , and xpxre*>, to govern. \nThis is simply a case where the male issue fails, and the crown \ndescends in the female line : but it has nothing in its civil \nconstitution to distinguish it from monarchy , &c. There is \na ridiculous and catachrestical sense in which the term gynaeo- \ncracy is used, which I judge unnecessary to be mentioned. \n\n3. Despotism, from deo-Torts, a master, or lord; from \n\nto rule; which is from otoc^u, to inspire fear, or to \n\n\nA DISCOURSE ON ROMANS XIII. 1. \n\n\n271 \n\n\nbind, and creve, the foot. Formerly despot signified no more than \nmaster or teacher; and in this sense it is frequently applied to \nour Lord by St. Luke. It is now used only in a bad sense, \nand frequently confounded with tyranny. \n\n4. Tyranny :\xe2\x80\x94of this word various etymologies hav? been \ngiven. It is supposed to have come originally, ro rav ivpwuv, \nfrom the Tyrrhenians , who first had an oppressive and cruel go\xc2\xac \nvernment ; or from rvppcc, Tyrra, a city in Laconia, where Gyges \nwas governor; or from rpvu, to oppress ; or from rupw, to drain \nor dry by compression; hence rvpof, cheese , compressed milk. \n\nOriginally the term tyranny appears to have meant no more \nthan monarchy: but the abuse, or lawless exercise of power, \nbrought the word tyrant and despot to imply, 1. A cruel and \nrelentless governor ; 2. An unreasonable and oppressive ruler. \n\n5. King , from the Saxon Cyning, which, from the Teutonic \n\nUOUUeU, to know , signifies properly the knowing person, the \nwise man; he who had the highest education, was well ac\xc2\xac \nquainted with men and things, was deeply versed in the study \nof law and justice, understood the state of the nation, and knew \nhow to rule it. We have the remains of this word in know\xc2\xac \n\nledge ; and in cunning , i. e. knowing. Canny is from the same \norigin; it is repeatedly used both in Ireland and Scotland to sig\xc2\xac \nnify knowledge, skill , and dexterity; the canny man is the \nknowing , skilful man \xe2\x80\x94he who understands how to perform, \nand performs so as to prove his skill. \xe2\x80\x94Sometimes it is equiva\xc2\xac \nlent to gentleman. \n\nIY. Aristocracy, government by the nobles , from upto-rof, \nbest, the superlative of xyxtios, good: men of title and estate, \ngoverning a country conjointly. Aristocracy generally prevails \nin a regency , where the hereditary governor is a minor, or \nunder age. \n\nUnder aristocracy may be ranked\xe2\x80\x94 Oligarchy, from \nfew , and *px*>, government. A state in which a few men, \nwhether of the nobles or plebeians, but particularly the latter, \nhave the supreme rule. This frequently prevails under Revolu\xc2\xac \ntions, where the rightful governor is deposed or destroyed. \n\nV. Democracy, a government administered by representa\xc2\xac \ntives chosen by the people at large : from the people, and \nv.pxTtot, to govern . \n\nNearly allied to this is :\xe2\x80\x94 \n\nRepublicanism , from Res publica, the common wealth \xe2\x80\x94 \n\n\n272 THE ORIGIN AND END OF CIVIL GOVERNMENT; \n\nwhat concerns the body politic at large. There is rather an \naffected than real difference between this and democracy: both \nare of the people, though the latter pretends to be of a more \nliberal type than the former. \n\nFederalism, from fcedus, a covenant, is a form of this; a \ngovernment framed out of several states, each having its own \nrepresentatives, and sending them to a general Congress or \nDiet. It is constituted nearly as our British House of Com\xc2\xac \nmons ; the representatives of the different states being similar \nto those of our Counties. The President, while in congress, \nhas little more power than the Speaker in the House of Com\xc2\xac \nmons : but in the interim of sessions, has a power similar to \nthat of a sovereign monarch. A Federal government may be \nconsidered a mixture of democracy and oligarchy; I speak of \nFederalism, as it appears to exist in the American States. \n\nVI. Anarchy, from a, privative, and appci, rule, or govern\xc2\xac \nment ; where the legislative and executive power is acknow\xc2\xac \nledged as existing nowhere, or rather equally in every indi\xc2\xac \nvidual ; and where, consequently, there is no rule; all is con\xc2\xac \nfusion, every one doing what is right in his own eyes. This \nis generally the case both before, and for some time after, most \npolitical revolutions. \n\nAt present only three kinds of government prevail in the \nworld:\xe2\x80\x94I. Monarchy \xe2\x80\x94 2. Aristocracy \xe2\x80\x94 3. Democracy : \nand these are only distinguished by being more or less limited \nby law, more or less rigid in execution, or more or less mild \nin general operation. \n\nVII. \xe2\x80\x94DISTINGUISHING CHARACTERISTICS OF THESE \nFORMS OF GOVERNMENT, SIMPLY CONSIDERED. \n\nMonarchy ( absolute) is prompt and decisive; but often \nwrong, because the will or caprice of an individual commands \nand executes all. \n\nAristocracy is slow, but generally certain: because the no\xc2\xac \nbles enjoy superior light, and are well cultivated by education. \n\nDemocracy aims well; but is violent, indecisive, and fickle; \noften enacts without wisdom, and executes without foresight; \nand is generally hasty in all its measures. \n\nMonarchy ( absolute ) keeps especially in view the prero\xc2\xac \ngatives and glory of the crown; independently of all other \nconsiderations. \n\n\nDISCOURSE ON ROMANS XIII. 1. 273 \n\nAristocracy keeps in view the honour and independence \nof the nobility, being often regardless of the people. \n\nDemocracy labours to bring all to a level, and keep it there ; \nand frequently destroys emulation, because, through its jea\xc2\xac \nlousy of power and influence, it, in effect, discountenances \nprofound knowledge, and high achievement. \n\nNeither of these forms, simply considered, is much to be \npreferred. The British government, though called a monarchy, \ndiffers from them all ; and yet embraces them all. It is mo\xc2\xac \nnarchical, and it is not. It is aristocratical, and it is not. It is \ndemocratical, and it is not. It consists of the three estates. \nIt is monarchical, because it acknowledges a king as the su^ \npreme head; it is aristocratical in its House of Lords, where \nthe nobles possess a legislative capacity ; it is democratical \nin its House of Commons , where representatives chosen by \nthe people possess the same power. These three estates are \nperfectly mixed by the constitution ; they counterbalance each \nother, each having an equal legislative authority; and this \ngovernment possesses in itself all the excellencies of the three \nforms. It can become corrupt, only when any of the three \nestates preponderates over the rest. In its nature and regu\xc2\xac \nlar operation, it secures the prerogative of the monarch; it \npreserves the honour and property of the nobility ; it respects \nand secures the rights of the people; it is, in a word, a limit\xc2\xac \ned monarchy, a popular aristocracy, and an ennobled demo\xc2\xac \ncracy. God grant it permanence ; and constitutional adminis\xc2\xac \ntration ! Amen. \n\nVIIT.\xe2\x80\x94CAUSES OP CORRUPTION AND CHANGE IN THE DIF\xc2\xac \nFERENT FORMS OF GOVERNMENT. \n\nAll states and forms of government are liable to corruption; \nand, consequently, to subversion. \n\nIn cases where the monarch has corrupted his way, and be\xc2\xac \ncome despotic and tyrannical, the nobles have arisen, deposed \nhim from the government, and formed an aristocracy. \n\nWhere the aristocracy has degenerated, and become op\xc2\xac \npressive to the people, they have arisen, dissolved the aristo\xc2\xac \ncracy, and formed a popular or democratic government. \n\nWhen in a democracy, some individual has, by his talents \nand services, been of singular use to the commonwealth, he \nbecomes a Demagogue, (from de/tutf, the people, and ctytiv, to \n24 \n\n\n274 THE ORIGIN AND END OF CIVIL GOVERNMENT*, \n\nlead,) and is intrusted with military power. This power lie \nabuses ; and makes it an engine to raise himself to the top of \ngovernment; and thus, in becoming a demagogue , he soon \nbecomes a king. \n\nAny of these forms may change into another. Monarchy \nmay change into aristocracy , or democracy; as either the nobles \nor the populace rebel, and succeed in overturning the govern\xc2\xac \nment. \n\nAristocracy may produce monarchy , by one noble gaining \ngradually the ascendency over the rest; and thus becoming \nking; or it may produce democracy , by the people rising up \nand destroying the nobility. \n\nAnd in the same way democracy may produce either mo\xc2\xac \nnarchy or oligarchy, according as either an individual or a \nfew may gain the ascendency. Properly speaking, democracy \ncannot produce aristocracy; for it cannot create nor confer \nnobility : but it may produce oligarchy, because a few of its \nown description may, by their talents and public services, arise \nto supreme rule. \n\nThe king may become tyrannical , and be deposed. \n\nThe nobles may become dissolute , and inactive; and melt \naway. \n\nThe people, in their representatives , may become turbulent, \nseditious, or corrupt; and be dissolved by their constituents. \nAnd any of the three estates , in their mixed or aggregate capa\xc2\xac \ncity, by trenching on the laws, and on the constitution, may \ncorrupt another; and two by coalition may destroy the third. \nThus the king and the nobles may enslave the people; the \npeople and the nobles may depose the king; and the king and \nthe representatives of the people may overthrow the nobility. \n\nHence the necessity of a Constitution : i. e. a code of laws \nand regulations agreed on by the whole; which defines and \nascertains the privileges, rights, prerogatives, and duties, of \neach. \n\nAnd hence the absolute necessity of continual watchfulness \nand jealousy , that the Constitution be preserved in the inte\xc2\xac \ngrity of its principles, and the efficiency of its administration. \n\nWhile the British government watches over the Constitu\xc2\xac \ntion, and takes care to keep the three estates in legal counter\xc2\xac \npoise to each other ; then of it, and perhaps of it only, among \nall the governments in Europe, it may be said its King is con - \n\n\nA DISCOURSE ON ROMANS XIII. 1. \n\n\n275 \n\n\nstitutional: its Lords are constitutional: and its Commons are \nconstitutional. \n\nEach of these has power to originate measures; propose \nnew laws ; or the alteration, abrogation, or emendation of old \nlaws : but in the enactment , all must agree. Should either \nof the estates withhold its assent , the measure cannot have the \nforce of a law ; and thus the legislative power is supposed to \nbe equal in each of the three estates. In some cases the crown \nand the commons do the whole business ; the lords being little \nmore than counsellors or advisers. The king can proclaim \nwar, but the commons alone can grant the supplies for its pro\xc2\xac \nsecution ; the lords having no influence in such a case, in be\xc2\xac \nhalf of the crown , unless supported by a majority of the \ncommons. \n\nIX.\xe2\x80\x94DEFINITION OF GOVERNMENT, WITH GENERAL \nOBSERVATIONS. \n\nFrom this view of the governments of the world, I deduce \nthe delinition of government itself:\xe2\x80\x94A political administra\xc2\xac \ntion according to an allowed Constitution; which orders and \narranges the people of a corporation, city, nation, kingdom, \nor empire ; excites and directs their operations ; ascertains their \nduties ; protects their privileges, property, and rights; and \nlabours as well\xe2\x80\x99for the benefit of the individual , as for the \nprosperity of the whole. \n\nHaving now reviewed the different forms of government \nunder which the inhabitants of the earth live, and seen in \ntheir names the essential principles of their nature; and hav\xc2\xac \ning seen also that government itself is an ordinance of God, \nunder what form soever it be administered; it may be proper \nto consider the duty of obedience , and the awful and destruc\xc2\xac \ntive nature of rebellion: and although these are subjects \nwhich are frequently discussed, and perhaps, with most, well \nunderstood; yet a few general observations, on such points \ncan be neither unimportant nor irrelevant:\xe2\x80\x94 \n\n1. As God is the origin of power, and the Supreme Gover\xc2\xac \nnor of the universe, He delegates authority to whomsoever \nHe will; and though, in many cases, the governor himself \nmay not be of God , yet civil government is of Him ; for with\xc2\xac \nout this, there could be no society, no security, no private pro\xc2\xac \nperty ; all would be confusion and anarchy; and the habitable \n\n\n276 THE ORIGIN AND END OF CIVIL GOVERNMENT ; \n\nworld would soon be depopulated. In ancient times, God, in an \nespecial manner, on many occasions, appointed the individual \nwho was to govern, and he accordingly governed by a Divine \nright: as in the case of Moses, Joshua , the Hebrew judges , \nand several of the Israelitish kings. In aftertimes, and to the \npresent day, He does that by a general superintending provi\xc2\xac \ndence, which he did before by special designation. In all \nnations of the earth there is what may be called a Constitu\xc2\xac \ntion \xe2\x80\x94a plan by which a particular country or state is govern\xc2\xac \ned ; and this Constitution is less or more calculated to pro\xc2\xac \nmote the interests of the community. The civil governor, whe\xc2\xac \nther he be elective or hereditary , agrees to govern according \nto that Constitution. Thus we may consider, that there is a \ncompact and consent between the governor and the governed ; \nand in such a case the potentate may be considered as coming to \nthe supreme authority in the direct way of God\xe2\x80\x99s providence : \nand as civil government is of God, who is the Fountain or \nlaw, order, and regularity; the civil governor, who adminis\xc2\xac \nters the laws of a state according to its constitution , is the \nminister of God. \n\n2. But it has been asked, If the ruler be an immoral or pro\xc2\xac \nfligate man, does he not prove himself thereby to be unworthy \nof his high office ; and should he not be deposed ? I answer, \nNo : if he rule according to the Constitution, nothing can jus\xc2\xac \ntify rebellion against his authority. He may be irregular in \nhis own private life: he may be an immoral man, and dis\xc2\xac \ngrace himself by an improper conduct: yet, if he rule accord\xc2\xac \ning to the law; if he make no attempt .to change the Consti\xc2\xac \ntution, nor break the compact between him and the people; \nthere is, therefore, no legal ground of opposition to his civil \nauthority ; and every act against him is not only rebellion , in \nthe worst sense of the word ; but is unlawful, and absolutely \nsinful. \n\n3. Nothing can justify the opposition of the subjects to the \nruler but ouvert attempts on his own part, to change the Con\xc2\xac \nstitution, or to rule contrary to law. When the ruler acts thus, \nhe dissolves the compact between him and his people; his \nauthority is no longer binding, because illegal; and it is illegal \nbecause he is acting contrary to the laws of that Constitution \naccording to which, on being raised to the supreme power, he \npromised to govern. This conduct justifies opposition to his \n\n\nA DISCOURSE ON ROMANS XIII. 1. 277 \n\ngovernment: but I contend, that no personal misconduct in \nthe ruler, no immorality in his own life, while he governs ac\xc2\xac \ncording to law, can either justify rebellion against him, or con\xc2\xac \ntempt of his authority. For his political authority, he is ac\xc2\xac \ncountable to his people; for his moral conduct , he is account\xc2\xac \nable to God , and his conscience. \n\n4. A king may be a good moral man , and yet a weak, \nand indeed a bad and dangerous prince. He may be a bad \nman , and stained with vice in private life; and yet be a good \nprince. Saul was a good moral man , but a bad prince; because \nhe endeavoured to act contrary to the Israelitish Constitution: \nhe changed some essential parts of that Constitution; for, 1. \nhe ruled not according to the laws of Moses; 2. he did not \nconsult the prophet and the Divine oracle; 3. he attempted to \nbe absolute, and thus to change the whole government; he was, \ntherefore, lawfully deposed. James II., after he came to the \nthrone, was a sober moral man , as far as I can learn; but he \nwas a bad and dangerous prince. He endeavoured to alter, \nand essentially change, the British Constitution, both in church \nand state; therefore, he was lawfully deposed. It would be \neasy, in running over the list of our own kings, to point out \nseveral who were deservedly reputed good kings , who in their \nprivate life were very immoral. Bad as they might be in pri\xc2\xac \nvate life, the Constitution , in their hands, was ever considered \na sacred deposit; and they faithfully preserved it, and trans\xc2\xac \nmitted it unimpaired to their successors ; and took care, while \nthey held the reins of government, to have it impartially and \neffectually administered. \n\n5. It must be allowed, notwithstanding, that when a prince, \nhowsoever heedful to the laws, is unrighteous in private life, \nhis example is contagious : morality, banished from the throne, \nis discountenanced by the community; and happiness is di\xc2\xac \nminished in proportion to the increase of vice. On the other \nhand, when a king governs according to the constitution of \nhis realms, and has his heart and life governed by the laws of \nGod, he is then a double blessing to his people : while he is \nruling carefully according to the laws, his pious example is a \ngreat means of extending and confirming the reign of pure mo\xc2\xac \nrality among his subjects. Vice is discredited from the throne; \nand the profligate dare not hope for a place of trust and con- \n\nVol. hi \xe2\x80\x942 n 24* \n\n\n278 THE ORIGIN AND END OF CIVIL GOVERNMENT; \n\nfidence (however in other respects he may be qualified for it) \nbecause he is a vicious man. \n\n6. But still it is utterly unlawful to rebel against a ruler \nwho, though he may be incorrect in his moral conduct, yet \nrules according to the laws. Even a suspension of any part \nof the Constitution for a time, which should never be resorted \nto except in cases of the most dire necessity , is not an altera\xc2\xac \ntion of the Constitution ; for a temporary suspension of acti\xc2\xac \nvity is not a destruction of being; and there may be several \noperations of the executive government which may appear, \nto those who are little acquainted with state affairs, as en\xc2\xac \ncroachments on the Constitution, when in fact they are not. \nMen should not, therefore, begin hastily to quarrel with their \nrulers, because they conceive they are doing something not con\xc2\xac \nstitutionally sound. Reasons of state , even of the soundest \nkind, are not easily comprehended; and no man can judge of \na part , who is not thoroughly acquainted with the whole. It \nis very absurd for men to talk against the measures of a go\xc2\xac \nvernment, who know nothing of the science of law or juris\xc2\xac \nprudence ; and perhaps scarcely a tittle of that Constitution \nunder which they live, from which they derive their civil bless\xc2\xac \nings, and the trenching on which , they go passionately deplore ! \nIt is not those who understand the subject best who are loudest \nin their complaints. But surely in politics, as t in all other \nsciences, none should be thought worthy of attention who are \nignorant of the subject on which they speak. \n\n7. While I venerate the Constitution, and would feel it my \nduty to warn the public against any man or men who would \nattempt to change or impair it; I feel it an equal duty to incul\xc2\xac \ncate subordination to the civil power; and the propriety and \nexpediency of submitting to every ordinance of man for God\'s \nsake . What is due to Caesar and what is due to God, I have \nelsewhere shown. (See the Discourse intituled, The Rights \nof God and Caesar, p. 236.) In all civil matters Caesar is to be \nobeyed : in all things that pertain to religion, God alone is to \nbe obeyed. \xe2\x80\x9c Should the civil power attempt to usurp the place \nof the Almighty, and forge a new creed , or prescribe rites and \nceremonies not authorized by the word of God, no Christian is \nbound to obey..\xe2\x80\x9d Yet, even in this extreme case, none is \nauthorized to rebel against the civil power. The true Chris\xc2\xac \ntian must bear the persecution: and, if needs be, seal the \n\n\nA DISCOURSE ON ROMANS XIII. 1. \n\n\n279 \n\n\ntruth with his blood; and thus become a martyr of the Lord \nJesus : and this has been the invariable practice of the genuine \nchurch of Christ. In no case, even under the severest perse\xc2\xac \ncution, did they ever feel themselves justified to rise against \nthe state : they overcame not by carnal weapons, but by the \nblood of the Lamb and their testimony. They suffered for \nwell-doing; and committed their cause to Him who judgeth \nrighteously.\xe2\x80\x94I speak not of nominal Christians:\xe2\x80\x94 : From truly \nreligious people no state has any thing to fear : from the irre\xc2\xac \nligious and the profane every kind of danger may be fairly \napprehended: therefore the profligate should be discounte\xc2\xac \nnanced ; and the good encouraged. \n\nX.\xe2\x80\x94APHORISMS ON POWER AND GOVERNMENT. \n\nFrom what has been said, we may collect the following \naphorisms on power, authority, the duty of the prince, and the \nduty of the people: and lay down some maxims relative to \ngovernment in general. \n\n1. All power, physical and moral, is from God. \n\n2. The powers of which He is the Author by creation. He \nsupports and maintains by His energy wad providence. \n\n3. He has instituted civil government for the comfort and \nhappiness of man. \n\n4. He has shown, either by His Spirit enlightening the \nmind, or by the Holy Scriptures, or by both, the great funda\xc2\xac \nmental principles of justice and . truth; and has taught men to \ndistinguish right from wrong, and good from evil. \n\n5. According to these principles, all systems of govern\xc2\xac \nment profess to be formed; and, on examination, we shall \nfind that they all partake less or more of these principles. \n\n6. God has left the particular form by which different na\xc2\xac \ntions are governed, entirely to themselves ; having in no case \nprescribed one, except in that of the Israelites. \n\n7. God is the governor of the universe: all dominion is \nunder Him; and kings and rulers of all kinds are only His \ndeputies; and must account to Him for their administration. \n\n8. Of all forms of government, that which provides the \ngreatest portion of civil liberty to the subject, must be most \npleasing to God, because most like His own. \n\n9. Where either the mind or body is enslaved, and the ca\xc2\xac \nprice of the ruler takes the place of law and justice, there the \n\n\n280 THE ORIGIN AND END OF CIVIL GOVERNMENT; \n\ngovernment is not of God ; for He will never, and can never, \napprove of that species of domination where the life, liberty, \nand property of the subject, lie at the will, and are disposed of \nby the caprice, of the ruler. \n\n10. Such governments, under what form soever they may \nbe administered, never have been, nor ever can be perma\xc2\xac \nnent : the physical power, after suffering awhile, has risen up \nand destroyed them; and even where the same form conti\xc2\xac \nnues to exist, which permits the ruler to exercise such power, \nthe ruler himself is seldom gathered to his fathers sicca morte. \nWitness the despotic governments of Asia and Africa; and \nthe general fate of their rulers. \n\n11. As every nation is left, by the providence of God, to \nchoose its own form of civil government; so it has the right \nto change , alter , and amend that form, and its general Consti\xc2\xac \ntution, when its different authorities agree, and think it ex\xc2\xac \npedient. And they never can agree in any change that does \nnot lead to improvement: for it is absurd to suppose, that a \nwhole state would sit down and deliberate how to make their \ncivil condition worse. \n\n12. No state has a right to interfere with the form of go\xc2\xac \nvernment adopted by another ; or to dictate what form it shall \nreceive. If a conduct of this kind should once be acknow\xc2\xac \nledged a right any where, it must necessarily be a right every \nwhere; and on this ground, the peace of the world would \nbe speedily at an end, for every fool and knave would be med\xc2\xac \ndling. \n\nAttempts of this kind, made by any state, should be eyed \nwith jealousy by all the civilized governments of the earth; as \nthey always show an assumption of illegal authority, and a \ndetermination to prevent the melioration of the civil state of \nmankind. Such attempts, it is true, can be made only by ar\xc2\xac \nbitrary and despotic governments , whose interest it is to pre\xc2\xac \nvent the diffusion of the benefits of just and equal laws, and \nthe establishment of civil rights among all orders of the com\xc2\xac \nmunity. \n\nBritain, in all her conquests, while she has freely offered \nthe benefits of her unrivalled Constitution to the people brought \nunder her dominion, has uniformly permitted those who pre\xc2\xac \nferred them, to live according to their own civil and religious \n\n\nA DISCOURSE ON ROMANS XIII. 1. 281 \n\nusages ; and lias taken sacred care to defend and support them \nin the free and full exercise of their own institutions. \n\n13. Of all the forms of government, which have obtained \nin the world, monarchy has been the most general; not be\xc2\xac \ncause it is the most easy and obvious, but because it is more \nlike the Divine administration; and, therefore, in the course \nof God\xe2\x80\x99s providence, it has been most nourished and supported \nby Him. \n\n14. It is not according to nature , nor apparently according \nto reason , that millions should place their lives and properties \nunder the dominion of one like to themselves; and yet this has \nmost generally obtained in all nations of the earth; find has \nbeen, on the whole, the most permanent and the most bene\xc2\xac \nficial mode of government, ever instituted or exercised among \nmen. \n\n15. Every ruler professing to hold his right from God, should \nendeavour to the uttermost of his power, to imitate God, by \njustice, righteousness, truth, clemency, and a paternal care for \nthe prosperity of his subjects. \n\n16. A king should have no favourites; should drive away \nall flatterers; and never deliver himself into the hands even of \nhis own ministers, to be ruled by them. Nothing injures the \ncredit of a ruler so much in the eyes of his subjects, as the \nappearance of being governed by his own servants ; as it shows \na want of confidence in himself, which should never appear ; \nor a want of paternal attention to his people, which should \nnever exist. \n\n17. A prudent king should always acquaint himself with the \nreal state of his people; and examine closely the conduct of \nhis servants, that they may not act unconstitutionally ; and \nbe ready to remove those from his person and counsels who, \nby their mal-administration, have given just cause of offence \nto the people. \n\n18. A general expression of dissatisfaction is not to be dis\xc2\xac \nregarded ; as it always is founded less or more on sound rea\xc2\xac \nson :\xe2\x80\x94Apparent disregard irritates the complainants. \n\n19. In certain cases, something should be sacrificed even to \npopular caprice:\xe2\x80\x94if the measures be good, and the people \nmistaken, the obnoxious inefficient agents, should be removed : \nfor the same measures may be pursued, though the men \nbe changed. And as every thing has two handles, even a good \n\n\n282 THE ORIGIN AND END OF CIVIL GOVERNMENT ; \n\nmeasure may be rendered offensive, or inefficient, by the inju\xc2\xac \ndicious manner in which it is executed. But it is as danger\xc2\xac \nous to a state to regard popular clamours, as it is to disregard \nthe constitutional remonstrances of the people. \n\n20. In no case should life be sacrificed to popular fury \nor political resentment: there have been state and military \nexecutions in England, which have fixed an indelible stain \nupon the nation. \n\n\nXI.\xe2\x80\x94ON TAXATION. \n\n1. Where a public debt has already been contracted on the \ncredit \'of the state, (no matter now, how that debt has been \nincurred,) it must be discharged; and till defrayed, the inte\xc2\xac \nrest must be duly paid. If the debt be vast, the interest must \nbe in proportion; and taxation is the only means to which a \nnation can constitutionally resort to liquidate such a debt, or \npay the interest. That this must press heavily , if the debt \nbe great, needs no demonstration. In such a case, to prevent \nas much as possible all just cause of complaint; state prudence \nand economy are indispensably necessary. But the princi\xc2\xac \nple that binds an honest man to make good his engagements, \nequally binds a nation; and such public burdens must be borne \nby the public. \n\n2. It is possible that such oppressive debts may have been \nthe consequence of mal-administration : and the authors of ex\xc2\xac \npensive wars, the grand causes of public debts, burdens and \nmiseries, may be execrated: but still the principle recurs ; the \ndebt is contracted, the credit of the nation is at stake; the \ndebt must be paid, and by taxes alone, can this payment be \nmade. \n\n3. Taxes on the necessaries of life should be avoided as \nmuch as possible. They are painfully felt by the poor , and \ncomparatively poor, whose minds are thereby embittered \nagainst the government. \n\n4. By heavy taxation, the comforts of life are greatly \nabridged. In this country, our forefathers enjoyed more of \nthese than their posterity ; some classes now, more of the lux\xc2\xac \nuries than they did. Exorbitant taxation, while it abridges \nthe comforts and conveniencies of life in the middle classes , \nattacks the necessaries of life among the lower classes. This \n\n\nA DISCOURSE ON ROMANS XIII. 1. 283 \n\nis a circumstance to which few of the ministers of Europe ap\xc2\xac \npear to pay attention. \n\n5. The mode of assessing and levying the taxes is often \nvery vexatious. Even the tax-papers , schedules , fyc., are in\xc2\xac \njudiciously framed; they are obscurely expressed, are liable \nto misconstruction, and the language is in some cases irrita\xc2\xac \nting; they do not become a free government. While the king \nacts as the father of his people, and the spirit of the laws is \nmild aiid tolerant, tax-papers \xe2\x80\x98are framed, and tax-suRVEYORs, \nand tax-gatherers , act as if they had issued from the despot\xc2\xac \nism of Russia or China. The principle of loyalty in Great \nBritain has suffered more from these causes than from the taxes \nthemselves. Insolent surveyors , unconstitutional demands, \nvexatious surcharges, ineffectual appeals to the commissioners \nfor relief, have soured and are souring, the minds of the peo\xc2\xac \nple. That surveyor who by vexatious surcharges raises the \ntax-produce of his district, at the expense of the loyal feeling \nof the people, and to his own vast emolument, is an enemy ta \nthe state, and a public curse. \n\n6. The mode of assessing and gathering the taxes, has pro\xc2\xac \nduced more of that disaffection which is called radicalism , in \ncertain counties, than all other causes besides. It is insinua\xc2\xac \nted by some, that the officers have the orders of government \nfor this provoking severity; this is a dangerous libel on the \nstate, and its ministers; and the authors of the insinuation \nshould be traced out and punished. \n\nXII.\xe2\x80\x94ON LOYALTY AND OBEDIENCE. \n\n1. Loyalty ( loyaute) signifies attachment and obedience to \nthe laws: the laws require attachment and obedience to the \nprince whom they invest with supreme anthority. It is trea\xc2\xac \nson against the prince to depress him below the laws: it is \ntreason against the constitution to raise him above them. This \ndefinition is necessary : for few persons seem to know what \nloyalty means. He who breaks the king\xe2\x80\x99s laws, would break \nthe king\xe2\x80\x99s neck if it stood in the way of his lawless conduct. \nThe law makes the king : the king guards and executes the \nlaw; and a good subject loves, obeys, and supports both. \n\n2. As it is the duty of the ruler to protect, watch over, and \ndefend his people; so it is the duty of the people to venerate, \nlove, defend, and obey their prince. Thou shalt not speak evil \n\n\n284j THE ORIGIN AND END OF CIVIL GOVERNMENT; \n\nof the ruler of thy people, is a command of God ; which if it \nhind in reference to any kind of ruler, must be much more \nobligatory where the constitution is sound, the laws good, and \nthe ruler one who acts according to the constitution ; and, who \ntakes care, by the appointment of the most learned and judi\xc2\xac \ncious officers, to have the laws duly executed. \n\n3. It is an awful thing to endanger and disturb the public \npeace : hence all good subjects, and men who fear God, should \navoid every thing that leads to popular disaffection. If those \nwho have the physical power get wrong, and swallow the bit \nof constitutional authority, they are a mighty sweeping wind \nthat overthrows all things; or an overwhelming flood, by which \nthemselves and their property must be swallowed up in the \nvortex which is formed by their own resistless stream. A \nneighbour may be a bad or oppressive man : the cognizance \nof his conduct belongs to the state, or to the civil magistrate. \nDo not encourage those who meditate his overthrow : fire has \nno eyes; and the flame which consumes his dwelling will most \nlikely reduce your own to ruins. \n\n\n- jam Deiphobi dedit ampla ruinam \n\nVulcano superante domus : jam proximus ardet \nUcalegon. \n\nThe palace of Deiphobus ascends \n\nIn smoky flames : then catching on his friend\xe2\x80\x99s, \n\nUcalegon burns next. \n\n4. Of all the civil constitutions under heaven, the British is \ndemonstrably the best. It has been long tried, and stood the \nrudest tests. The lapse of ages tends only to invigorate and \nrender it more effective. It is, through its excellence, under \nGod, that an inconsiderable island has acquired the resources, \nenergy, and strength, of the mightiest continental empire. It \nis the object of God\xe2\x80\x99s most peculiar care; because it is most \nlike His own administration. It is an honour to be born under \nit; a blessing to live under it; and a glory to defend and sup\xc2\xac \nport it. It is like that mighty tree, described by the prophet, \nwidely diffused in its roots, and vast in its stem : \xe2\x80\x94its branches \nare spread over all the earth, and under them fowl of every \nwing find shelter. It is the envy of the nations of the world, \nand should be the boast of its own sons. God alone can over\xc2\xac \nthrow it; but He will not destroy the work of His own hands. \n\n\nA DISCOURSE ON ROMANS XIII. 1. \n\n\n285 \n\n\nIt is the nursery of every thing pure in religion ; sound in \'po\xc2\xac \nlicy ; good in law ; wise in counsel; deep in learning ; and \nsublime in science ! \xe2\x80\x94and, let its enemies know it, resistless in \nmight! Britons, value your privileges, guard your constitu\xc2\xac \ntion, and protect your Jking :\xe2\x80\x94your constitution and your \nmonarchy are inseparable\xe2\x80\x94they stand or fall together; and \npublic happiness flourishes or fades with them. \n\n5. As God only can deprive you of these: while you prize \nand hold them fast, fear, love, and obey Him , that He may \nnot in judgment , deprive you of His mercies. \n\n6. Ingratitude for favours received, is the sure way to close \nthe hand of Divine and human benevolence. And if ingrati\xc2\xac \ntude forfeit, what must be the case with rebellion! \n\n7. It is easier to unsettle, than to establish; to pull down, \nthan to build up. Your own constitution required a thousand \nyears to bring it to its present perfection: were it destroyed, \nit would require three thousand to produce one better. \n\n8. He who knows it best, loves it most; and he who loves \nand prizes it will take pains, at all proper times, to teach his \nchildren, his servants, his friends, and his neighbours, that their \nown civil and religious institutions are preferable to those of \nany other nation under heaven; and that, in the affairs of re\xc2\xac \nligion and civil government, they are not likely to better their \ncondition by changing their country. \n\n9. Though some parts of the constitution may, from time to \ntime, by mal-administration, be corrupted; yet the body poli\xc2\xac \ntic, like the healthy body physical, has power to subdue the \ncorrupting principle, by the energy of its operations ; or to \npurge it off by the vigour of its own vital principle. \n\n10. He who does any thing to alienate the people\xe2\x80\x99s minds \nfrom their loyalty to their king, and attachment to the consti\xc2\xac \ntution of their country, is worse than a public incendiary: this , \ndestroys only houses , and furniture ; that , saps the foundations \nof the throne and the constitution too, and brings on desola\xc2\xac \ntion and death. \n\n11. Rebellion and tyranny are equal abominations. The \ngovernor and the governed are held by mutual obligations. It \nis as great a crime in the sight of God and justice for a go\xc2\xac \nvernment to oppress , as it is for the subjects to rebel. The \ngovernor and the subjects should have no separate interests : \nwhat injures the one, hurts the other: and the prosperity of \n\nVol. hi.\xe2\x80\x94 2o 25 \n\n\n286 THE ORIGIN AND END OF CIVIL GOVERNMENT. \n\nthe first necessarily involves the happiness of the second. Obli\xc2\xac \ngations on both sides ought to be equally balanced: and both \nshould feel that, without the other, it is nothing. Reason and \ncommon sense say, that the king and the subject are two \nfriends, bound together by the strongest ties, whose hands \nshould never be unclasped. The king\xe2\x80\x99s honour and safety con\xc2\xac \nsist in his ruling his subjects well; and it is their interest and \nhappiness faithfully to obey him. \n\n12. To conclude, rebellion is no cure for public evils; and a \nrevolution in a free state will in all probability make it worse. \nHe who wishes to excite you to either, is a bad man ; and, \nmost assuredly your enemy. You have still something to \nlose, though he may have nothing; and you stand on a good \nfoundation : hold fast what you have, and stand firm. Let each \ntake the advice of the wisest of men, and cultivate the senti\xc2\xac \nment among his neighbours :\xe2\x80\x94\xe2\x80\x9c My son, fear thou the Lord, \nand the king; and meddle not with them that are given to \nchange.\xe2\x80\x9d Prov. xxiv. 21. \n\n\n\nSERMON XXXVIII. \n\n\nAPOSTOLIC PREACHING. \n\n\nCOLOSSIANS, Chap. i. ver. 27, 28. \n\n27. Ot 5 y6eX*)rev o Qeo$ yvaplcou, rt s 0 ttXouto^ T 115 <5o|jjs row ^y\xc2\xabr- \n\nTtiptov toutov \xc2\xa3v re7$ eOveo-iv, 05 \xc2\xa3f< Xptrof tv u,k.7v, jj tjjs \n\n28 . *\'Ov ^\xc2\xa3 7 $ KUTctyyeXXoptev, vov6e too vre 5 ttuvtcc \'uv6pco7rov, koc) $ 1 - \nduatovres Travra u,v6pa7rov iv Tracy co<pia., \xe2\x80\x98Ivoc, Trccpctryo-coptev \nTrctvra uv6p07rov reXeiov tv Xpircu \xe2\x80\x98lycov. \n\n27. To whom God would make known what is the riches of the glory of this mystery \namong the Gentiles: which is Christ in you, the hope of glory. \n\n28. Whom we preach, warning every man, and teaching every man in wisdom; \nthat we may present every man perfect in Christ Jesus. \n\n\nThe Jews firmly believed that, in the fulness of time, (/. e. \nthe time which God saw would be the most proper to make \nthese counsels of His mercy known,) the Messiah, the pecu\xc2\xac \nliarly Anointed of God, should appear among them; restore \nthe purity and original integrity of the divine worship ; deli\xc2\xac \nver them out of the hands of their enemies ; and make them \nthe greatest nation under heaven ; and that all others should \nbe either cut off, or become their tributaries. But, they also \nbelieved, that whatever spiritual and temporal blessings should \ncome by this Messiah, should be confined to the Jews alone; \nand that no part of the spiritual and secular salvation of this \nglorious Personage, should ever be the lot of any people in the \nGentile world. All salvation, they concluded, should be the \nexclusive property of the Jews; and that all Gentiles were shut \nout of the covenant of God for ever. \n\n\n\n\n\n\n\n\nAPOSTOLIC PREACHING \n\n\n288 \n\nSuch is the spirit of monopolizing man: not only indivi\xc2\xac \nduals , but whole nations , presuming that they are the choicest \nfavourites of heaven ; and that for all others, the great Crea\xc2\xac \ntor has neither compassion nor regard. But in vain do men \nof dark and narrow minds, set limits to the benevolence of \nHim who causes His sun to shine upon the evil and the good , \nand sends His rain upon the just and unjust. No such \nbounds, as the land of Palestine, could encompass the bounty \nand compassion of that God, whose name is Mercy, and whose \nnature is Love. Is He the God of the Jews only ? Is he not \nalso, the God of the Gentiles ? From the beginning, He con\xc2\xac \nsidered the whole mass of human beings as equally lost and \nundone : none had peculiar claims on Him who has no par\xc2\xac \ntialities. He purposed therefore to send His Son into the \nworld to taste death for every man ; for He was to come not \nto condemn the world, but that the world through Him might \nbe saved. Even while Abraham, their great father, was a \nGentile, and in uncircumcision, God made the covenant with \nhim, that \xe2\x80\x9c in his seed all the nations and families of the earth \nshould be blessed.\xe2\x80\x9d Therefore, the salvation of God was ori\xc2\xac \nginally designed for the Gentiles; and as this dispensation of \nmercy, must begin somewhere, it was most natural, that it \nshould commence with the nearest descendants of him , with \nwhom the covenant was made. \n\nFor two thousand years, the posterity of his grandson Ja\xc2\xac \ncob, called the twelve tribes of Israel , were the only people \namong whom God manifested himself by mighty works, and \nby giving that revelation of His will, which still remains in \nwhat is called the Old Testament; and the people, with whom \nthe covenant was made, received the sign of circumcision , to \nnotify that they were consecrated to the service of God, and \nthat they were His church. As this rite was not enjoined to \nany other nation , it was presumed that God had no other \nchurch and people; and that the Jews alone were the family \nof the Most High ; for God had not as yet revealed His pur\xc2\xac \npose of calling the Gentiles into His family ; and making them \npartakers of His favour, equally with the children of Jacob. \nThis purpose was a mystery , a thing hidden in the knowledge \nof the Lord, which was not to be fully revealed till the advent \nof the Messiah. And although this was intimated to Peter in \nthe vision of the u sheet descending from heaven full of clean \n\n\nA DISCOURSE ON COLOSSIANS I. 27, 28. 289 \n\nand unclean beasts,\xe2\x80\x9d Acts x.; yet it was to Paul alone, that \n\xe2\x80\x9c by Divine revelation, was made known the mystery, that the \nGentiles should be made fellow-heirs with the Jews, and of the \nsame body, and partakers of the promise of Christ by the gos\xc2\xac \npel:\xe2\x80\x9d\xe2\x80\x94and he was in consequence, \xe2\x80\x9cto make known to all men, \nboth Jews and Gentiles, the fellowship of the mystery, which \nfrom the beginning of the world had been hidden in God:\xe2\x80\x9d i. e. \nthat intimate association of Jews and Gentiles in one body or \nchurch; and their agreement in that glorious mystery, which \nby the gospel, was so fully opened, relative to the salvation of \nboth, see Eph. iii. 1\xe2\x80\x949. The same subject, the Apostle takes \nup here in the text and context, stating his divine call \xe2\x80\x9c to make \nknown the mystery which had been hidden from ages and gene\xc2\xac \nrations, but now is made manifest to the saints,\xe2\x80\x9d Col. i. 25, 26 : \ni. e. to all who formed the then Christian church, whether Jews \nor Greeks; and to this newly formed Church, and the Apostles, \nby whose ministry its members were converted to God, he \nwould make known what is the riches of the glory of this \nmystery, i. e. how abundantly glorious this gospel was among \nthe Gentiles, as well as the Jews; justifying and sanctifying \nboth, while the Apostles called them all equally to believe in \nChrist, that they might receive remission of sins, and an inhe\xc2\xac \nritance among the saints in light, by faith in Him. \n\nEvery denomination of Christians allows\xe2\x80\x941st. That the \nApostles were men divinely inspired. 2. That they knew the \ntruth as it was in Jesus. 3. That they faithfully preached that \ntruth. 4. That it was that truth then preached, that God \nblessed to the conversion of Jews and Gentiles. And it fol\xc2\xac \nlows from this, 5. That they who preach the same doctrine, \nand in the same way, are they by whom God will carry on the \nwork of conversion in the world, and build up His Church as \nlong as sun and moon endure. \n\nWe know that many things are implied in apostolic doc\xc2\xac \ntrine ; and we generally agree that the sentiments of the Apos\xc2\xac \ntles are to be gathered out of their writings. But in collect-# \ning these doctrines, what a variety of creeds have men made ! \nHow different in most cases, and how contradictory in others! \nDoes then the trumpet of the apostles give an uncertain sound ? \nIf not, whence come those conflicting opinions by which the \nchurch of God has often been distracted, and Christians sepa\xc2\xac \nrated from each other? This may be easily answered. They \n25* \n\n\nAPOSTOLIC PREACHING ; \n\n\n290 \n\nhave not come to the Apostles for their creed: they have first \nformed their own creed, and then they came to the Apostolic \nwritings to get it sanctioned ! And, as they presumed the \nbasis of their own creed was sound and indisputable, they en\xc2\xac \ndeavoured to find passages to support it, and where passages \ncould not be found, they took words, often dismembered from \ntheir fellows, and out of connexion in their new association, \nfrom that in which they stood in an Apostle\xe2\x80\x99s discourse ! Is \nthere a creed, either ancient or modern , that can be wholly \nfreed from this imputation ? Is it any wonder then, that creeds \nare so various , and in many respects, so contradictory ? and \nmust not this continue to be the case till a simpler method is \npursued ? \n\nDo not the Sacred Writers often sum up their own doc\xc2\xac \ntrine on particular and special points, in a single verse ? \xe2\x80\x94If \nso, should not such portions be carefully selected, where this \nis evidently the case ; and the creed on that subject, be form\xc2\xac \ned from such portions ?\xe2\x80\x94This is reasonable.\xe2\x80\x94 Next to the be\xc2\xac \ning of a God, infinite, eternal, perfect, and good, which is the \nbasis of all true religion \xe2\x80\x94and the incarnation, and death of \nthe Messiah, which is the basis of the Christian religion \xe2\x80\x94is \nthis ; \xe2\x80\x94What and how should men preach in order to enlighten \nand save a darkened, lost world ? The answer should be, \n\xe2\x80\x9c Consult St. Paul\xe2\x80\x9d\xe2\x80\x94\xe2\x80\x9c take him for your model.\xe2\x80\x9d Suppose \nI should be asked, \xe2\x80\x9c Where is that epitome of his doctrine \nand manner of preaching of which you have spoken, that I \nmay form my preaching on this model ?\xe2\x80\x9d I, without a moment\xe2\x80\x99s \nhesitation, answer\xe2\x80\x94In the words of my text: there, the Apos\xc2\xac \ntle tells us, what, how, and for what end, he preached:\xe2\x80\x94 \n\xe2\x80\x9c Christ in you the hope of glory : whom we preach, warning \nevery man, and teaching every man in all wisdom; that we \nmay present every man perfect in Christ Jesus.\xe2\x80\x9d \n\nFrom these words I shall take occasion to show\xe2\x80\x94 \n\nI. What was the sum and substance of the Apostle\xe2\x80\x99s preach\xc2\xac \ning\xe2\x80\x94\xe2\x80\x9c Christ in you the hope of glory.\xe2\x80\x9d \n\nII. What was the manner or way in which he preached\xe2\x80\x94 \n\xe2\x80\x9c Warning every man, and teaching every man in all w isdom.\xe2\x80\x9d \n\nIII. What was the end for which he thus preached\xe2\x80\x94\xe2\x80\x9c That \nhe might present every man perfect in Christ Jesus.\xe2\x80\x9d \n\nIt appears from the Apostle\xe2\x80\x99s own declaration here, that \nthe sum and substance of his preaching w r as Christ, or as it \n\n\n291 \n\n\nA DISCOURSE ON COLOSSIANS I. 27, 28. \n\nshould always be translated, the Christ, Xpirrof, Christos, or \no Xpic-Toq, ho-Christos, whether with or without the article; as \nit invariably answers to nnran ha-Mashiach, \xe2\x80\x9c the Messiah \nboth words meaning literally, The anointed One \xe2\x80\x94the Per\xc2\xac \nsonage specially appointed by God for the performance of a \nwork, in reference to which the Supreme Being has modelled \nand conducted His gracious and providential government of \nthe world, for about four thousand years. \n\nAs the rite of anointing with oil, was used in all primitive \ntimes to induct the highest officers into their respective em\xc2\xac \nployments ; and was, among the ancient worshippers of the \ntrue God, an emblem of those gifts and graces without which \nthey could not discharge them; and as God was ever consi\xc2\xac \ndered the fountain from which all truth, wisdom, righteousness, \nand holiness must proceed;\xe2\x80\x94the person thus anointed, was \nconsidered as receiving from God, every necessary gift and \ngrace. The prophet was anointed, to show, that without the \nspirit of wisdom, he could neither predict things or events \nwhich concerned the future, nor teach the people the good and \nthe right way. The priest was anointed, to show, that with\xc2\xac \nout the spirit of holiness, he could not discharge the sacred \noffice with which he was invested. The king was anointed , \nto show, that he could not administer the laws righteously, nor \ndispense justice and judgment impartially, unless guided and \ninfluenced by the Divine Spirit. \n\nThese anointings were at once the proof of their appoint\xc2\xac \nment and investiture ; and the evidence of their qualifications \nfor the work that God had called them to do. There were \nmany prophets, many priests, and many kings, thus inducted ; \nsome were priests and kings: some were prophets and \npriests: but it has been properly remarked, that no man was \never prophet, priest, and king. Jesus, the Messiah, alone \nsustained the three-fold character and office. Hence no man \nwas ever called iwron lia-Mashiach, or o Xpicrro$, ho-Christos, \nthe anointed one, but JesUs himself. He alone, was the \nProphet; He alone, the Priest; and He alone, the King: \nand these offices He still discharges. \n\nThis Divine Personage was the grand subject of the Apos\xc2\xac \ntle\xe2\x80\x99s preaching; and to preach Him as the Christ or Messiah , \nhe must point out who He was, what He said, what He did, \nand what was done to Him. Now all this he did amply and \n\n\nAPOSTOLIC PREACHING ; \n\n\n292 \n\nfaithfully. 1. He represents him as \xe2\x80\x9cThe Brightness of the \nFather\xe2\x80\x99s glory, and the express Image of his person,\xe2\x80\x9d Heb. i. \n3. As being \xe2\x80\x9c God over all, and blessed for evermore,\xe2\x80\x9d \nRom. ix. 5. \xe2\x80\x9c The blessed and only potentate,\xe2\x80\x9d 1 Tim. vi. 15. \nAs the Creator of all things, \xe2\x80\x9c For by Him were all things crea\xc2\xac \nted that are in heaven and that are in earth, visible and invisi\xc2\xac \nble, whether they be thrones, or dominions, or principalities, \nor powers ; all things were created by Him, and for Him, and \nHe is before all things ; and by Him all things consist,\xe2\x80\x9d Col. \ni. 16, 17. And in Him , says he, dwelt all the fulness of the \ngodhead bodily , Col. ii. 9. I need not multiply testimonies ; \nthere are many scattered through the Apostle\xe2\x80\x99s writings which \nare of the same kind as the above. \n\nAs to what Christ said , he shows at large, that he himself \nwas converted to the truth of the gospel by the words of Christ, \nspoken in a miraculous way to him, when he was going to Da\xc2\xac \nmascus with the design of persecuting the Christians unto \ndeath, and extinguishing, if he possibly could, the whole light \nof the gospel. And what concerns us more is, that being con\xc2\xac \nverted to the truth, he received a commission , immediately from \nChrist himself, \xe2\x80\x9c to preach among the Gentiles the unsearchable \nriches of Christ,\xe2\x80\x9d Eph. iii. 8. ; for Christ sent him \xe2\x80\x9c to open \ntheir eyes, to turn them from darkness to light, from the power \nof Satan unto God, that they might receive the remission of \nsins, and an inheritance among them that are sanctified by \nfaith in Him,\xe2\x80\x9d Acts xxvi. 18. As therefore he was a preacher \nof God\xe2\x80\x99s own choice and making, he must be the model of all \nChristian ministers. His matter or doctrine was all divine ; \nand his mode of treating it, that which ^ie received from the \ncontinual agency of the Holy Spirit on his understanding and \nheart. Add to all this, he diligently taught that \xe2\x80\x9c Christ came \ninto the world to save sinners\xe2\x80\x9d\xe2\x80\x94that \xe2\x80\x9c He was delivered for \nour offences and raised again for our justification\xe2\x80\x9d\xe2\x80\x94that \xe2\x80\x9c we \nhave redemption in His blood\xe2\x80\x9d\xe2\x80\x94that \xe2\x80\x9cHe tasted death for \nevery man\xe2\x80\x9d\xe2\x80\x94and that \xe2\x80\x9c He saves to the uttermost all that \ncome to God by Him. In short, he preached Christ the only \nsacrifice for sin\xe2\x80\x94that \xe2\x80\x9c salvation is by grace through faith\xe2\x80\x9d\xe2\x80\x94 \nfor, \xe2\x80\x9c all have sinned and come short of the glory of God;\xe2\x80\x9d\xe2\x80\x94 \nthat \xe2\x80\x9c He died the just for the unjust, that He might bring us \nto God and that, to accomplish this end, He suffered various \nindignities from the Jews, was buffeted, scourged, crucified, \n\n\n293 \n\n\nA DISCOURSE ON COLOSSIANS I. 27 , 28 . \n\ndied on the cross, lay for a time under the power of death, rose \nthe third day, ascended to heaven, sent down the Holy Spirit \nin its various gifts and graces, who convinces men of sin, righ\xc2\xac \nteousness, and judgment, and has promised to be with His \nfollowers to the end of the world. \n\nBut he not only preached what Christ had done for men, \nbut also what He would do in them ; that He should make \ntheir bodies temples of the Holy Ghost \xe2\x80\x94-that \xe2\x80\x9c Christ should \ndwell in their hearts by faith,\xe2\x80\x9d\xe2\x80\x94\xe2\x80\x9c that they should be rooted \nand grounded in love, and comprehend with all saints what was \nthe breadth, and length, and depth, and height, and know the \nlove of Christ, which passeth knowledge, and be filled with all \nthe fulness of God\xe2\x80\x9d\xe2\x80\x94and assures us, that He is able \xe2\x80\x9c to do \nexceeding abundantly above all that we can ask or think, ac\xc2\xac \ncording to the power that worketh in us,\xe2\x80\x9d Eph. iii. 16. 20. In \nshort, he proclaimed Him as prophet, priest, and King; and as \na complete Saviour from all the power of all sin; from all the \nguilt of all sin ; and from all the in-being and defilement of \nall sin ; and by thus saving us, He prepares us for, and gives \nus a title to, eternal glory. We, says he, preach Christ in \nyou the hope of glory; for without Christ, there is neither \nglory, nor a hope of glory, for any son of man. Some contend \nthat it uftiv, in you, should be translated among you : it means \nboth \xe2\x80\x94He was among them as an object of their faith and \nhope\xe2\x80\x94He was among them to make the preaching of His \nword effectual to the salvation of the hearers. The Holy Spirit \nbearing testimony to every believing heart, He had His resi\xc2\xac \ndence there, as an in-dwelling sanctifying Comforter. \n\nMany talk much, a!5nd indeed well, of what Christ has done \nfor us : but how little is spoken of what He is to do in us ! \nAnd yet all that He has done for us, is .in reference to what \nHe is to do in us. He was incarnated, suffered, died, and rose \nagain from the dead ;\xe2\x80\x94ascended to heaven, and there appears \nin the presence of God for us. These were all saving, atoning, \nand mediating acts for us \xe2\x80\xa2, that He might reconcile us to God; \nthat He might blot out our sin ; that He might purge our \nconsciences from dead works ; that He might bind the strong \nman armed\xe2\x80\x94take away the armour in which he trusted, wash \nthe polluted heart, destroy every foul and abominable desire, \nall tormenting and unholy tempers ; that He might make the \nheart His throne, fill the soul with His light, power, and life; \nVol. in.\xe2\x80\x942 p \n\n\nAPOSTOLIC preaching; \n\n\n294 \n\nand in a word, destroy the works of the devil. These are done \nin us ; without which we cannot be saved unto eternal life ; but \nthese acts done in us are consequent on the acts done for us; for \nhad He not been incarnated, suffered, and died in our stead, we \ncould not receive either pardon or holiness : and did He not \ncleanse and purify our hearts, we could not enter into the place \nwhere all is purity ; for the beatific vision is given to them only \nwho are purified from all unrighteousness; for it is written, \n\xe2\x80\x9cBlessed are the pure in heart,for they shall see God.\xe2\x80\x9d Nothing \nis purified by death : nothing in the grave: nothing in heaven. \nThe living stones of the temple, like those of that in Jerusalem, \nare hewn, squared, and cut here , in the church militant , to \nprepare them to enter into the composition of the church tri\xc2\xac \numphant. All the work must be done in the soul on earth, that \nis necessary to prepare it for heaven. Of all this, the temple \nof God in Jerusalem was a very lively type :\xe2\x80\x94\xe2\x80\x9c And the house, \nwhen it was in building, was built of stone made ready before \nit was brought thither : so that there was neither hammer, nor \naxe, nor any tool of iron, heard in the house while it was build\xc2\xac \ning,\xe2\x80\x9d 1 Kings vi. 7. And to this St. Peter alludes, \xe2\x80\x9c Ye also \nas lively stones,\xe2\x80\x9d a (6ot as living stones ,\xe2\x80\x94instinct \n\nwith the living spirit of the living God,\xe2\x80\x94\xe2\x80\x9c are built up a spiri\xc2\xac \ntual house, a holy priesthood, to offer up spiritual sacrifices, \nacceptable to God by Christ Jesus,\xe2\x80\x9d 1 Pet. ii. 5. Thus did \nPaul preach Christ; and thus did Christ dwell in and among \nthe people, under Paul\xe2\x80\x99s preaching. \n\nAnd wherever Christ is preached in the same way, the same \ninfluences will attend the preaching, and the same effects be \nproduced under it. For, as there is no other Saviour but Jesus, \nso Jesus saves men by delivering them from their sins, and \nsubjecting them to Himself. As Jesus , he saves; as Christ , \nhe anoints ; as Lord or King, he reigns in and over his peo\xc2\xac \nple, subjecting every thing to the mild sway of the sceptre of \nrighteousness. \n\nAnd it is in reference to this holiness and the heaven for \nwhich it prepares the soul, that the Apostle adds, the hope of \nglory \xe2\x80\x94We preach, Christ in you , the hope of glory. For, \nas it was the design of the gospel to put men in possession of \nthe spirit and power of Christ; to make them partakers of the \nDivine nature, and thus prepare them for an eternal union with \nHimself; so he preached this present indwelling Christ as \n\n\n295 \n\n\nA DISCOURSE ON COLOSSIANS 1. 2G, 27. \n\nthe hope of glory; for no man can rationally hope for glory, \nwho has not the pardon of his sins, and whose nature is not \nsanctified. And none can have pardon but through the blood \nof His cross ; and none can have glorification but through the \nin-dwelling sanctifying spirit of Christ. \n\nII. But let us now observe the manner of the Apostle\xe2\x80\x99s \npreaching :\xe2\x80\x94\xe2\x80\x9c Warning every man, and teaching every man \nin all wisdom.\xe2\x80\x9d \n\nBy every man, we are to understand, all that came under the \nApostle\xe2\x80\x99s ministry; the Jews and the Gentiles : for into those \ntwo grand classes were all human beings, at this time, divided. \n\n1. He warned them,\xe2\x80\x94Proved that both Jews and Gentiles \nwere under sin; in a state of condemnation and danger, and \nthat the wrath of God was revealed against all ungodliness, \nand unrighteousness of men; that time and life were uncertain; \nand that the present, was the time of salvation. \n\nAll men have sinned; and can a more solemn or awful \nstate be conceived than that of a sinner ? One who has broken \nGod\xe2\x80\x99s laws; grieved His Spirit; equally despised His promises \nand threatenings; indulged the carnal mind that is enmity \nto God ; rejected His authority ; and by his habits of sin, de\xc2\xac \nclared himself a rebel against his Maker ! Do not such persons \nneed warning ? Should they not be told that they are on the \nvery brink of perdition ? That the sword of God\xe2\x80\x99s justice is \nunsheathed against them ? That the stroke is delayed but a \nlittle, because of the intercession of the Redeemer of men; \nbut if they continue to provoke, and will not return unto Him \nfrom whom they have so deeply revolted, it will be as little \nconsistent with mercy as with justice, to spare them, and \npermit their iniquities to abound to the destruction of others : \nthey should be told that the perdition of ungodly men is at \nhand ; that death is at the door ; and the offended justice of \nGod pressing upon his steps; and the jaws of the place of \ntorment opened wide to receive every incorrigible transgres\xc2\xac \nsor :\xe2\x80\x94that if they continue to reject, gainsay, and blaspheme, \nneither light nor hope awaits them; that there is no sacrifice \nfor sin but that which they are rejecting ; and that the black\xc2\xac \nness of darkness, and the horrors of despair, are about to shut \nthem in for ever ! \n\nThe apostle well knew the terrors of the Lord, and there\xc2\xac \nfore endeavoured to persuade men to abandon their sins and \nfalse hopes, and flee to Him for mercy and protection. \n\n\n296 \n\n\nAPOSTOLIC PREACHING ; \n\n\nHis warnings were not addressed merely to their passions, \nand animal fears: they were addressed to the soul. The \nword used by the Apostle, vovtiereuvres, which we translate warn\xc2\xac \ning , signifies laying a thing before the mind; (from vovf, the \nmind, and TtOti/u, I place,) bringing the things to the under\xc2\xac \nstanding and conscience \xe2\x80\x94proving the wretchedness of their \nstate, that they might be convinced of their danger, and see \nthe reasonableness of fleeing from the wrath to come. And \nthus, by these terrors of the Lord\xe2\x80\x94their perilous state\xe2\x80\x94the \nshortness and uncertainty of life\xe2\x80\x94the heaven that was reced\xc2\xac \ning, and the hell that was fast approaching \xe2\x80\x94the Apostle \nshowed his concern for their souls, and God\xe2\x80\x99s unwillingness \nto give them up. Preaching merely hell-fire, as it is called, \nmay alarm animal feelings and apprehensions; but if the \nmind be not convinced and impressed with a sense of its danger, \nthere will be no radical awakening of the soul, nor persevering \nconversion of the heart to God. It was in this way that the \nApostle warned every man, that he might leave Jews and \nGentiles without excuse. \n\n2. He taught them,\xe2\x80\x94 Teaching every man in all wisdom. \nSt. Paul, and all his brother Apostles, well knew that the \nworld was in a state of ignorance and darkness : because it \nwas in a state of sinfulness. The influence of God produces \nlight; the influence of Satan produces darkness. Because \nthe latter influence is universal, therefore darkness has covered \nthe earth, and gross darkness the hearts of the people. Hence, \nthe voice of God to them is, arise, and shine, (be enlightened) \nfor thy light is come, Isa. lx. 1, 2. And as darkness or night, \nis the time for sleep, hence such people are represented as sleep\xc2\xac \ning \xe2\x80\x94 Awake thou that sleepest. And as many go to sleep in \nthe darkness, that never awake, hence it is said, \xe2\x80\x9c Awake thou \nthat sleepest, and arise from the dead, and Christ shall give thee \nlight,\xe2\x80\x9d Eph. v. 14. So sinners are in darkness\xe2\x80\x94sit in darkness \n\xe2\x80\x94are asleep in their sins, perhaps dreaming of happiness \nwhile on the brink of destruction ; they are also dead; dead in \ntrespasses and sins; their souls are separated from God, who \nis the source of light and life. Their darkness must be illu\xc2\xac \nminated, their sleepy souls roused from their lethargy; their \ndead souls quickened by the spirit of Christ. These are great, \nindeed they may be called terrible truths : but such truths must \nbe taught to the people; and they must be taught them in all \n\n\nA DISCOURSE ON COLOSSIANS I. 27, 28. 297 \n\nwisdom. Men are ignorant both of themselves and of their \nGod. They must be taught to know that they are sinners, \nwretched, poor, blind, naked, and perishing; they must be taught \nto know their God, in His purity, justice, and truth ; and also \nin His mercy, in Jesus Christ. To this teaching the Apostles \npaid the strictest attention ; and thus they taught men in all \nwisdom ; for the knowledge of a man\'s self and the knowledge \nof his God, constitute all that is essentially necessary to be \nknown for present and eternal happiness. It is in this sense, \nwe are to understand the terms all wisdom: \xe2\x80\x94all that man \nshould know of himself, to give him to feel his need of, and \ndependence upon, God; and all that he should know of God, as \nhis Creator, Saviour, and Portion. On this subject, two of our \npoets have given us imperfect maxims ;\xe2\x80\x94 \n\n\xe2\x80\x9cKnow then thyself) presume not God to scan ; \n\nThe proper study of mankind is man.\xe2\x80\x9d Pope. \n\n\xe2\x80\x9c Know then thyself, all wisdom centres there.\xe2\x80\x9d Y oung. \n\nThe proper study of mankind, is not man; it is a part of \nproper study, but not the whole ; for this leaves the knowledge \nof God out of the question ; and man may study man, till the \njudgment day, before he can, from that study, become wise \nunto salvation : and to be finally saved, is the chief end , and \nshould be the prime object, of human knowledge. And what \nis the history of man ? It is a field of blood; a tissue of errors, \niniquities, cruelties, wretchedness, and wo. As to the other \nsaying, tha\xc2\xa3 all wisdom centres in the knowledge of ourselves; \nthis also is false ; it is a part of wisdom to know ourselves, the \nother part is to know God. The great Teacher says, \xe2\x80\x9c This \nis life eternal, that they might know Thee, the only true God, \nand Jesus Christ whom Thou hast sent,\xe2\x80\x9d John xvii. 3. All \nwisdom centres in these two points of knowledge : for we speak \nof the wisdom that stands in reference to God\'s glory in the \nsalvation of the human soul. In religious matters, poets sel\xc2\xac \ndom give good maxims; and why ? Because they have them \nnot. \n\nThe word which we translate teaching, signifies \n\nparticular, more than general teaching. A lecturer gives ge\xc2\xac \nneral knowledge to a mixed company; but a teacher gives \nknowledge personally to each. He tries to find out by ques- \n\n26 \n\n\napostolic preaching; \n\n\n298 \n\nlions properly put, in what his pupil\xe2\x80\x99s deficiency lies, and gives \nhim pointed instructions on those subjects of greatest impor\xc2\xac \ntance on which he finds he is ignorant; and even in these, \nhe gives line upon line, precept upon precept, here a little and \nthere a little, till he finds him thoroughly informed in all he \nshould know of God, Christ, and the way of salvation. A \npreacher who contents himself with merely his pulpit duties, \nor general catechetical work, is not likely to have a congrega\xc2\xac \ntion truly spiritual, and wise unto salvation. St. Paul \xe2\x80\x9c showed \nand taught publicly,\xe2\x80\x9d and not only so, but \xe2\x80\x9c from house to \nhouse; testifying both to the Jews and also to the Greeks re\xc2\xac \npentance toward God, and faith in our Lord Jesus Christ; \nand thus he kept back nothing that was profitable to them, \xe2\x80\x9d \nActs xx. 20, 21. He is not a faithful minister of Christ who \ndoes not act in the samp way. The people, in most places, \nare destroyed for lack of knowledge ; and if, through the \nwatchmans fault, they perish in their ignorance, their blood \nGod will require at the watchman\xe2\x80\x99s hand. We see then that \nSt. Paul was a pastor after God\xe2\x80\x99s own heart; he fed the people \nwith knowledge and understanding. \n\nIII. We, thirdly, see the end which St. Paul and his bro\xc2\xac \nther Apostles had in view by this general and special mode \nof warning and teaching; viz .\xe2\x80\x94\xe2\x80\x9c That they might present \nevery man perfect in Christ Jesus.\xe2\x80\x9d \n\nThis is a most important subject; and should be minutely \nand carefully considered. \n\nWhen God made man, he made him in his own image and \nin his own likeness. Now, this must have been what is termed \nthe moral image of God; for it cannot be expounded of any \nformal image or likeness of that Infinite Spirit: and from St. \nPaul, Coloss. iii. 10. and Eph. iv. 24. we learn, that this image \nconsisted in knowledge, righteousness, and true holiness. \n\n\xe2\x80\x9c Put on,\xe2\x80\x9d says he, \xe2\x80\x9c the new man which is renewed in know\xc2\xac \nledge after the image of Him that created him.\xe2\x80\x9d And again, \n\xe2\x80\x9c Put on the new man, which after God, is created in righteous\xc2\xac \nness and true holiness.\xe2\x80\x9d It is evident, that in these two places, \nwhich are strictly parallel, the Apostle has in view the account \nof the creation of man, as given by Moses ; and we find that \nthe Divine Image or model after which man was created, con\xc2\xac \nsisted in, 1. Knowledge, tv e\xe2\x80\x98rtyvan \xe2\x80\x942. Righteousness \xe2\x80\x94ev \ndiKcuowvv ),\xe2\x80\x94and true holiness, ko\xc2\xbb oo-toT^n r>5V or the \n\n\nA DISCOURSE ON COLOSSIANS I. 27, 28. 299 \n\nholiness of truth; or, as others express it\xe2\x80\x94in knowledge , righ\xc2\xac \nteousness , holiness , and truth. \n\n1. Man had an intellect which God filled with His own\'wis\xc2\xac \ndom, therefore he was wise : and he had from that wisdom, a \nknowledge of himself of God , and of His works, far beyond \nwhat we can now comprehend. His giving names to the dif\xc2\xac \nferent creatures, was one proof of the extent of that know\xc2\xac \nledge, and of its special power to take in particular, as well as \ngeneral views. He gave each creature its name ; and as it \nappears, this name w r as expressive of some essential charac\xc2\xac \nteristic or quality of the creature to which it was applied. \nThe only thing * to which this knowledge did not apply, was \nthe knowledge of good and evil: of good, as contradistinguish\xc2\xac \ned trom evil: and of evil, as implying the opposite to good. \nThis distinction could not have been known, but by experience: \nand such an experience could not comport with the perfection \nof his state, as it w r ould be the consequence of his transgres\xc2\xac \nsion of his Maker\xe2\x80\x99s command. When he ate of the forbidden \ntree, of the knowledge of good and evil; he then received a \nknowledge which God never designed him to have. He knew \ngood lost, and evil got: but previously, his knowledge was \npure, holy, good, clear, and perfective of his being. It was \nin consequence of his acquisition of this forbidden knowledge, \nthat he became spiritually blind, wretched, and ignorant; and \nthis is, and has been the state of man, of the Gentiles who \nknow not God, from that day until now. Ignorance is the \ngrand characteristic of the fallen heathen state ; as knowledge \nis of the restored state of man, by Christianity. \n\nThe utmost to which heathenism could pretend, was a cer\xc2\xac \ntain degree of the knowledge of nature; how far this went, and \nhow much it fell short of the truth, may be seen in the writings \nof Aristotle and Pliny; who, though they have said many \nexcellent things on these subjects, have left the science deplo\xc2\xac \nrably imperfect, and have not been able to throw one steady \nray of light on the nature of God, the immortality of the soul, \nor on any other matter that concerns the salvation and happi\xc2\xac \nness of man. Christianity, which is the grand medicine of fallen \ncorrupted human nature, reveals God Himself, the Author of \nnature ; or rather God has revealed himself in the Christian \nsystem with which He has blessed mankind. Christianity \nteaches the fallen man, the true knowledge both of himself \n\n\nAPOSTOLIC PREACHING ; \n\n\n300 \n\nand God: but it is in the light of God alone, that any man \ncan know himself. The famous Greek maxim ywh Fsccvrot, \nknow thyself \\ was fully practicable, only, under the Christian \nreligion. \n\n2. Righteousness. This word among our ancestors signified \nthe same as right wiseness, thorough wisdom; that which gave \na man to distinguish between right and wrong; this is the \nwisdom that comes from above; and that man is the right \nwise man, who acts by its dictates. \n\nRight , from the Anglo-saxon, pehc reht, signifies straight, \nas opposed to wrong , J^pang wrang, injury, and that from \nJ>pangen wrangen , to twist. As pecan rehtan , signifies to di\xc2\xac \nrect , so ppangen wrangen r signifies to twist , or turn out of the \nright way , or straight line. Right is straight: and wrong is \ncrooked. Hence the righteous man , is one who goes straight \non or forward : acts, and walks by line and rule: and the un\xc2\xac \nrighteous , is he who walks in crooked paths, does what is wrong, \nand is never guided by true wisdom. This power, and with it, \nthe propensity to act aright, was one of the characteristics of \nthe human soul as it came out of the hand of God. It was \ncreated in knowledge and righteousness. \n\n3. Holiness , ev ocnoTtjTt. The word oo-iotvs, means that holi\xc2\xac \nness which acts in reference to God: and differs greatly from \nanother term frequently employed by the Apostle, viz. Sixotio- \no-vvtj, which we translate righteousness , but which properly \nsignifies that honest, pure, and upright principle, by which we \nact toward men. This holiness, is properly piety toward God; \nheart worship\xe2\x80\x94pure from hypocrisy and superstition; steady, \nuniform piety; worshipping God in spirit and in truth. This \nwas another constituent of the image of God in which man \nwas made. And he walked in truth , ev oa-toTtjrt otx^eiot^. It \nwas the holiness of truth \xe2\x80\x94unsophisticated piety. Every feel\xc2\xac \ning was a feeling of true piety; and every act of worship \nflowed from that feeling. This was a state of perfection. He \nknew every thing that belonged to his being and his duty, per\xc2\xac \nfectly ; he acted perfectly; he walked in the right way; he \nwent straight forward; he ever did what was lawful and right \nin the sight of God his Maker; he reverenced Him in the \nhighest degree; offered the purest worship from a pure and \nholy heart; and all this was according to truth; there were \nno semblances , no outsides of piety; all was sterling, all sub- \n\n\n301 \n\n\nA. DISCOURSE ON COLOSSIANS I. 27, 28. \n\nstantial: all such as God could require ; and with every act \nand feeling was the Lord pleased. Alas, that we must add, \nfrom all this state of perfection, excellence, and happiness, man \nfell! This the Scripture declares ; and were it silent, this, the \nstate, feelings, and conduct of every man declare, from the \nremotest antiquity to the present day. Man is unwise, un\xc2\xac \nrighteous, unholy, impious, false, and wretched in every page \nof his history, and in every period of his being. \n\nWith such a being , and in such circumstances, God cannot \nbe pleased ; he must either create him anew , or spurn him \nfor ever , from His presence. As he is, he can neither please \nGod, nor inherit His glory. What is to be done ? God has \nfound out a ransom, and devised means that His banished be \nnot expelled from Him. The Messiah came, assumed his \nnature, suffered and died in his stead; and for His sake, he \nthat believeth is freely justified from all things, from which \nhe could not be justified by the law of Moses. He came to \nrestore man to the Divine image and likeness, which he had \nlost; and this He does by destroying the power, pardoning \nthe guilt, and purifying from the defilement of sin. And in \nreference to this, He has given His gospel, the glad tidings \nof salvation by Christ Jesus, and has established on the earth \na ministry of reconciliation ; and in this ministry, Apostles \nand apostolic men, \xe2\x80\x9c teach and warn every man in all wisdom, \nthat they may present every man perfect in Christ Jesus.\xe2\x80\x9d \nNow, this perfection is the restoration of man to the state of \nholiness from which he fell; by creating him anew in Christ \nJesus, and restoring to him that image and likeness of God \nwhich he has lost; and this is the perfection here mentioned \nby the Apostle. A higher meaning than this it cannot have; \na lower meaning it must not have:\xe2\x80\x94God made man in that \ndegree of perfection which was pleasing to His own infinite \nwisdom and goodness. Sin defaced this divine image; Jesus \ncame to restore it. Sin must have no triumph; and the Re\xc2\xac \ndeemer of mankind must have his glory. But if man be not \nperfectly saved from all sin, sin does triumph, and Satan exult, \nbecause they have done a mischief that Christ either cannot \nor will not remove. To say He cannot, would be shocking \nblasphemy against the infinite power and dignity of the Great \nCreator; to say He will not, would be equally such against \nthe infinite benevolence and holiness of His nature. All sin, \n\nVol. III.\xe2\x80\x94 2 a 26* \n\n\n\n\n302 APOSTOLIC PREACHING ; \n\nwhether in power, guilt, or defilement, is the work of the devil; \nand He, Jesus, came to destroy the work of the devil: and \nas all unrighteousness is sin, so His blood cleanscth from all \nsin, because it cleanseth from all unrighteousness. \n\nMany stagger at the term perfection, in Christianity; because \nthey think that what is implied in it, is inconsistent with a state \nof probation, and savours of pride and presumption : but we \nmust take good heed how we stagger at any word of God; \nand much more, how we deny or fritter away the meaning \nof any of His sayings, lest He reprove us, and we be found \nliars before Him. But it may be that the term is rejected, \nbecause it is not understood. Let us examine its import. \n\nThe word perfection, in reference to any person or thing , \nsignifies, that such person or thing is complete, or finished; \nthat it has nothing redundant; and is in nothing defective. \nAnd hence that observation of a learned civilian, is at once \nboth correct and illustrative: viz. \xe2\x80\x9cWe count those things per\xc2\xac \nfect, which want nothing requisite for the end whereto they \nwere instituted.\xe2\x80\x9d And to be perfect, often signifies to be blame\xc2\xac \nless, clear, irreproachable; and, according to the above defi\xc2\xac \nnition of Hooker, a man may be said to be perfect, who answers \nthe end for which God made him ; and as God requires every \nman to love Him with all his heart, soul, mind, and strength ; \nand his neighbour as himself;\xe2\x80\x94then he is a perfect man that \ndoes so ; he answers the end for which God made him ; and \nthis is more evident from the nature of that love which fills \nhis heart: for, as love is the principle of obedience, so he that \nloves his God with all his powers, will obey Him with all his \npowers ; and he who loves his neighbour as himself, will not \nonly do no injury to him, but, on the contrary, labour to pro\xc2\xac \nmote his best interests. Why the doctrine which enjoins such \na state of perfection as this, should be dreaded, ridiculed, or \ndespised, is a most strange thing ; and the opposition to it, can \nonly be from that carnal mind that is enmity to God; that is \nnot subject to the law of God, neither indeed can be. And had \nI no other proof that man is wholly fallen from God, his oppo\xc2\xac \nsition to Christian holiness would be to me sufficient. \n\nBut let us examine the import of those original terms, which \nour translators render in this way ; and take them in the order \nin which they occur. The^rsi is reXeioq, from Tsto$, an end, \nwhich is from nXivu, to make an end, finish. \n\n\n303 \n\n\nA DISCOURSE ON COLOSSIANS I. 27, 28. \n\nIn Matt. v. 48. our Lord says: \xe2\x80\x99Ertrflf v/xti$ Wa etot, ntttsp \no 7rxrijp vu,av o tv to 4$ ovpxvoli TtXstos tern ,\xe2\x80\x94 Ye shall be perfect, \nas your Father who is in heaven is perfect. Here the word \nrsXeios has the very same meaning as the English term : that \nwhich is complete \xe2\x80\x94is in no case defective , in none redundant \xe2\x80\x94 \nand if we speak it of a Christian, he is one who is finished and \ncompleted; God has completed, or finished, or made an end of \nHis work in him\xe2\x80\x94broke all the power of sin\xe2\x80\x94blotted out all \nthe guilt of sin :\xe2\x80\x94and purified his soul from all the defilement \nof sin : so that he is pure and holy, and loving and beneficent \nin his sphere, circumstances, and nature, as God is in His. He \nis like his God, because he is now holy; created anew in Christ \nJesus ; through the power of Divine grace, he has regained the \nimage of God which he had lost. \n\nThe second word thus used is KUTupnga. \n\nIn 2 Cor. xiii. 11. the Apostle exhorts the saints at Corinth : \nA oitt\'ov, ucit\\<poi, xcci\'psre, x.xrxprt(^etrQs, 7rctpx%oiXslo-6e, to uuto \nppoveHre, eipeveuere \xe2\x80\x94 Finally, my brethren, farewell ; be perfect, \nbe of good comfort, be of one mind. Now as the word xctTxprigcj, \nwhich is here translated perfect, comes from kxtx, denoting \nintenseness, and uproot, to fit, adjust, to restore a luxated \nmember, or bone, to its proper place, so as to be as strong and \nhealthy, as it was in the beginning; and is a metaphor taken \nfrom disjunction, and derangement of any kind, when the \narticle or person is brought into its proper place again; and \nperfectly answers the end of its being, accomplishing the \npurpose for which it was made or created. It is spoken of \nrestored dilapidated buildings and joints ; and to perfect, in \nthis sense, is to bring a rent church, or body of people, into \ntheir primitive unity, by reconciliation; and to restore the \nsoul to order and harmony. Thus we find the meaning to be \nnearly the same with that of the former word reXetoi. It is \nused in Heb. xiii. 21. to signify the sum of obedience to the \nwill of God, springing from the work of God in the soul. \n\xe2\x80\x9c Now the God of peace \xe2\x80\x94 make you perfect {xccTctprivui \nupcct^,) in every good work to do His will, working in you \nthat which is well pleasing in His sight through Jesus Christ. \n\nAnd in 1 Pet. v. 10. it is used to express a complete prepa\xc2\xac \nration for the kingdom of God. \xe2\x80\x9c But the God of all grace, \nwho hath called us unto His eternal glory by Christ Jesus, \nafter that ye have suffered a while {cXtyov TrxdovTcu;, having \n\n\n304 \n\n\nAPOSTOLIC PREACHING ; \n\n\nsuffered a little) make you perfect (KccTctpritrui w^s, restore \nyour whole, disordered spirits to perfect soundness) stablish, \nstrengthen, settle you.\xe2\x80\x9d \n\nAnd to bring a man to this state of perfect restoration to \nthe image of God, and to fit and adapt him thoroughly to \nknow, do, and suffer God\xe2\x80\x99s will, the Holy Scriptures have \nbeen given by Divine inspiration, that by them, through doc\xc2\xac \ntrine, reproof correction , and instruction in righteousness, \nthe man of God may he perfect, (ivx upnos y o toZ 6eoZ uvdpaTo^,) \nthoroughly furnished, (t^pTicr/^evoi, complete in all parts) \nunto all good works, 2 Tim. iii. 16, 17. \n\nThe word apnot, used here, signifies an equal number , for \nsuch has no defect; and from which nothing can be taken \naway, and to which nothing can be added, without totally \ndestroying its nature. It is complete in itself having neither \ndefect nor redundance , and answers to the definition given by \nthe best lexicographers, of the word perfect , see p. 302. St. \nPaul uses a compound of this word, which we translate per\xc2\xac \nfection , 2 Cor. xiii. 9., And this also we wish , your perfec\xc2\xac \ntion, (tjjv u/xav KXTupTtcnv) that you may be redeemed from \nyour present distractions, and divided state ,\xe2\x80\x94become per\xc2\xac \nfectly united among yourselves,\xe2\x80\x94be partakers of the mind \nthat was in Jesus, that the God of Peace and Love may be \nwith you, 2 Cor. xiii. 11. \n\nIn Heb. vi. 1. the Apostle exhorts the people to go on unto \nperfection, (\xc2\xabVi tjjv tbXuotktcc ;) not to rest in what might be \ncalled initiatory instructions , or the first principles of the doc\xc2\xac \ntrine of Christ; but proceed to get a full experimental and \npractical knowledge of all its excellence. And he uses the \nsame word, Col. iii. 14., to express the highest state of grace, \nwhere love to God and man, sums up and hinds together all \nthe graces that constitute the mind of Christ: Above all these \nthings, put on charity , (ecyccrqv, love) which is the bond of \nperfectness \xe2\x80\x94 jjt/$ t<rn ruvSea-f, t (Xti oTV)To<j. \n\nOnce more, the whole gospel, its blessings, and its privi\xc2\xac \nleges, in contradistinction from, and opposition to, the whole \nMosaic dispensation, is termed by the Apostle reXeium;, per\xc2\xac \nfection, because it brings perfect instruction in the whole will \nof God, perfects all revelations and dispensations that had \ngone before: exhibits a perfect sacrifice and atonement for \nall the sins of all mankind; and the complete destruction of \n\n\n305 \n\n\nA DISCOURSE ON COLOSSIANS 1. 26, 27. \n\nthe carnal mind, and restoration of the fallen spirit of man to \nthe image of God , or righteousness and true holiness. If \ntherefore , perfection (reXs were by the Levitical priest\xc2\xac \nhood, what further need was there that another priest should \nrise :\xe2\x80\x94 For the law made nothing perfect, ouSe v yap tTeXeiacrtv \no vow hut the bringing in of a better hope did , by which we \ndraw nigh to God , Heb. vii. 19. We see, therefore, that the \nwhole design of God was to restore man to His image, and \nraise him from the ruins of his fall; in a word, to make him \nperfect: to blot out all his sins, purify his soul, and fill him \nwith holiness ; so that no unholy temper, evil desire, or im\xc2\xac \npure affection or passion should either lodge , or have any \nbeing within him; this, and this only, is true religion, or \nChristian perfection; and a less salvation than this would be \ndishonourable to the sacrifice of Christ, and the operation of \nthe Holy Ghost; and would be as unworthy of the appella\xc2\xac \ntion of Christianity , as it would be of that of holiness or per\xc2\xac \nfection. They who ridicule this, are scoffers at the word of \nGod; many of them totally irreligious men; sitting in the \nseat of the scornful. They who deny it, deny the whole \nscope and design of Divine revelation, and the mission of \nJesus Christ. And they who preach the opposite doctrine, \nnamely, that a man can be saved in his sins , are either specu\xc2\xac \nlative Antinomians, or pleaders for Baal. \n\nBut, that the really godly and sincere may not come under \nsuch a censure, for some, I know, have opposed the name , \nwhile they Substantially held the thing: \xe2\x80\x94let us consider what \nis the ground of that prejudice that opposes what the Scrip\xc2\xac \ntures so frequently mention, and what Jesus Christ so solemn\xc2\xac \nly inculcates. When St. Paul says, \xe2\x80\x9c he warns every man, \nand teaches every man in all wisdom, that he may present \nevery man perfect in Christ Jesus;\xe2\x80\x9d\xe2\x80\x94he must mean some\xc2\xac \nthing. What then is this something? It must mean that \nholiness without which none shall see the Lord. Call it by \nwhat name we please, it must imply the pardon of all trans\xc2\xac \ngression , and the removal of the whole body of sin and death; \nfor this must take place before we can be like Him , and see \nHim as He is, in the effulgence of His own glory. This fit\xc2\xac \nness then, to appear before God, and thorough preparation \nfor eternal glory, is what I plead for, pray for, and heartily \nrecommend to all true believers, under the name of Chris - \n\n\n306 \n\n\nAPOSTOLIC PREACHING ; \n\n\ntian \xe2\x80\x98perfection. Had I a better name, one more energetic, \none with a greater plenitude of meaning, one more worthy \nof the efficacy of the Blood that bought our peace, and cleans- \neth from all unrighteousness ;\xe2\x80\x94I would gladly adopt and use \nit. Even the word perfection, has in some relations, so many \nqualifications and abatements, that cannot comport with that \nfull and glorious salvation recommended in the Gospel, and \nbought and sealed by the Blood of the Cross; that I would \ngladly lay it by, and employ a word more positive, and un\xc2\xac \nequivocal in its meaning, and more worthy of the merit of the \ninfinite Atonement of Christ, and of the energy of His Al\xc2\xac \nmighty Spirit: but there is none in our language ; which I \ndeplore as an inconvenience and a loss. \n\nWhy then are there so many, even among sincere and \ngodly ministers and people, who are so much opposed to the \nterm, and so much alarmed at the profession? I answer,\xe2\x80\x94 \n1. Because they think no man can be fully saved from sin in \nthis life. I ask, where is this, in unequivocal words, written \nin the New Testament ? Where, in that book, is it intimated \nthat sin is never wholly destroyed till death takes place, and \nthe soul and the body are separated ?\xe2\x80\x94 no where. In the \nPopish baseless doctrine of purgatory, this doctrine, with \nmore rational consequences is held. This doctrine allows, that \nso inveterate is sin, that it cannot be wholly destroyed, even \nin death, and that a penal fire, in a middle state between heaven \nand hell, is necessary to atone for that which the Blood of \nChrist has not cancelled ; and to purge from that, which the \nenergy of the Almighty Spirit had not cleansed before death. \n\nEven Papists could not see that a moral evil was detained \nin the soul, through its physical connexion with the body: \nand that it required a dissolution of this physical connexion, \nbefore the moral contagion could be removed. Protestants, \nwho profess, and most certainly possess a better faith, are \nthey alone that maintain the death-bed purgatory: and how \npositively do they hold out death as the complete deliverer \nfrom all corruption, and the final destroyer of sin, as if it \nwere revealed in every page of the Bible ; whereas there is \nnot one passage in the Sacred Volume, that says any such \nthing. Were this true, then death, far from being the last \nenemy, would be the last and best friend, and the greatest of \nall deliverers: for if the last remains of all the indwelling \n\n\nDISCOURSE ON COLOSSIANS I. 2G, 27. GC7 \n\nsin of all believers is to be destroyed by death, (and a fearful \nmass this will make) then, death that removes it, must be the \nhighest benefactor of mankind. The truth is, he is neither \nthe cause nor the means of its destruction. It is the Blood \nof Jesus alone that cleanseth from all unrighteousness. \n\n2. It is supposed that indwelling sin is useful even to \ntrue believers; \xe2\x80\x9c because it humbles them , and keeps them \nlow in their own estimation.\xe2\x80\x9d A little examination will show \nthat this is contrary to the fact. It is generally, if not univer\xc2\xac \nsally allowed, that pride is of the essence of sin, if not its \nvery essence ; and the root whence all moral obliquity flows. \nHow then can pride humble us ? Is not this absurd ? Where \nis there a sincere Christian, be his creed what it may, that \ndoes not deplore his proud, rebellious , and unsubdued heart \nand will , as the cause of all his wretchedness ; the thing that \nmars his best sacrifices, and prevents his communion with \nGod ? How often do such people say or sing, both in their \npublic and private devotions :\xe2\x80\x94 \n\n\xe2\x80\x9c But pride, that busy sin, spoils all that I perform.\xe2\x80\x9d \n\nWere there no pride , there would be no sin; and the heart \nfrom which it is cast out, has the humility, meekness, and \ngentleness of Christ implanted in its stead. \n\nBut still it is alleged as an indubitable fact, that \xe2\x80\x9c a man \nis humbled under a sense of indwelling sin.\xe2\x80\x9d I grant that \nthey who see, and feel, and deplore their indwelling sin, are \nhumbled: but is it the sin that humbles? No. It is the \ngrace of God, that shows and condemns the sin, that humbles \nus. Neither the devil nor his work will ever show them\xc2\xac \nselves. Pride works frequently under a dense mask, and will \noften assume the garb of humility: how true is that saying, \nand of how many is it the language ! \n\n\nu Proud I am my wants to see: \n\nProud of my humility.\xe2\x80\x9d \n\nAnd to conceal his working, even Satan himself is transform\xc2\xac \ned into an angel of light. It appears then, that we attribute \nthis boasted humiliation to a wrong cause: we never are \nhumbled under a sense of indwelling sin, till the spirit of \nGod drags it to the light, and shows us, not only its horrid \n\n\n308 \n\n\nArOSTOLIC PREACHING; \n\n\ndeformity, but its hostility to God; and He manifests it, that \nHe may take it away: but a false opinion causes many to \nhug the monster, and to contemplate their chains with com\xc2\xac \nplacency ! \n\n3. It has been objected to this perfection , this perfect work \nof God in the soul, that, \xe2\x80\x9c the greater sense we have of our \nown sinfulness, the more will Christ be exalted in the eye of \nthe soul: for if the thing were possible that a man might be \ncleansed from all sin in this life, he would feel no need of a \nSaviour; Christ would be undervalued by him, as no longer \nneeding his saving power.\xe2\x80\x9d This objection mistakes the \nwhole state of the case. How is Christ exalted in the view \nof the soul ? how is it that He becomes precious to us ? Is it \nnot from a sense of what He has done for us ; and what He \nhas done in us ? Did any man ever love God, till he had \nfelt that God loved him ? Do we not love Him because He \nfirst loved us ? Is it the name Jesus, that is precious to us ? \nor Jesus the Saviour saving us from our sins ? Is all our \nconfidence placed in Him because of some one saving act ? \nor, because of His continual operation as the Saviour ? \nCan any effect subsist without its cause ? Must not the cause \ncontinue to operate in order to maintain the effect ? Do we \nvalue a good cause more for the instantaneous production of \na good and important effect, than we do for its continual \nenergy, exerted to maintain that good and important effect ? \nAll these questions can be answered by a child. What is it \nthat cleanseth the soul, and destroys sin ? Is it not the \nmighty power of the grace of God ? What is it that keeps \nthe soul clean ? Is it not that same power dwelling in us ? \nNo more can an effect subsist without its cause , than a sancti\xc2\xac \nfied soul abide in holiness without the indwelling Sanctifier. \nWhen Christ casts out the strong armed man, He takes away \nthat armour in which he trusted , He spoils his goods: He \ncleanses and enters into the house, so that the heart becomes \nthe habitation of God through the Spirit. Can, then, a man \nundervalue that Christ, who not only blotted out his iniquity, \nbut cleansed his soul from all sin; and whose presence and \ninward mighty working, constitute all his holiness and all his \nhappiness ?\xe2\x80\x94Impossible ! Jesus was never so highly valued, \nso intensely loved, so affectionately obeyed, as now. The \nGreat Saviour has not His highest glory from His atoning \n\n\nA DISCOURSE ON COLOSSIANS I. 26, 27. 309 \n\nand redeeming acts , but from the manifestation of His saving \n\xe2\x96\xa0power. \n\nHe was incarnated, suffered, died, and rose again from the \ndead, that he might make an atonement for the world, and \nsave His people from their sins. It is only when \xe2\x80\x9c the \nthoughts of our hearts are purified by the inspiration of His \nHoly Spirit, that we perfectly love Him, and worthily mag\xc2\xac \nnify his name.\xe2\x80\x9d We never properly know His worth , nor \nfeel our obligation to Him, till we feel that He has blotted \nout our sin, and healed the infected streams of our fallen na\xc2\xac \nture. Now, only, can the saved soul sing the new song\xe2\x80\x94\xe2\x80\x9cUnto \nHim that loved us and washed us from our sins in His own \nBlood, and hath made us kings and priests unto God and \nHis Father, be glory and dominion for ever and ever, Amen.\xe2\x80\x9d \nRev. i. 5, 6. \n\n4. \xe2\x80\x9c But the persons who profess to have been made thus \nperfect, are proud and supercilious, and their whole conduct \nsays to their neighbour, Stand by, I am holier than thou.\xe2\x80\x9d \nNo person that acts so, has ever received this grace. He is \neither a hypocrite , or a self-deceiver. Those who have \nreceived it, are full of meekness, gentleness, and long-suffdU \ning: they love God with all their hearts, they love even their \nenemies; love the whole human family, and are servants of \nall. They know they have nothing but what they have \nreceived. In the splendour of God\xe2\x80\x99s holiness, they feel them\xc2\xac \nselves absorbed. They have neither light, power, love, nor \nhappiness, but from their indwelling Saviour. Their holi\xc2\xac \nness, though it fills the soul, yet is only a drop from the Infi\xc2\xac \nnite Ocean. The flame of their love, though it penetrates \ntheir whole being, is only a spark from the incomprehensible \nSun of Righteousness. In a spirit, and in a way which none \nbut themselves can fully comprehend and feel, they can say or \nsing :\xe2\x80\x94 \n\n\xe2\x80\x9c I loath myself when God I see, \n\nAnd into nothing fall; \n\nContent that Christ exalted be; \n\nAnd God is All in All.\xe2\x80\x9d \n\nIt has been no small mercy to me, that in the course of \nmy religious life, I have met with many persons who pro\xc2\xac \nfessed that the Blood of Christ had saved them from all sin; \nand whose profession was sustained by an immaculate life : \nVol. iii.\xe2\x80\x94 2 R 27 \n\n\n310 \n\n\nAPOSTOLIC PREACHING ; \n\n\nbut I never knew one of them that was not of the spirit above \ndescribed. They were men of the strongest faith, the purest \nlove, the holiest affections, the most obedient lives, and the \nmost useful in society. I have seen such walking with God \nfor many years: and as I had the privilege of observing \ntheir walk in life , so have I been privileged with their tes\xc2\xac \ntimony at death , when their sun appeared to grow broader \nand brighter at its setting ; and though they came through \ngreat tribulation, they found that their robes were washed \nand made white through the Blood of the Lamb. They \nfully witnessed the grand effects which in this life flow from \njustification, adoption, and sanctification:\xe2\x80\x94 viz. assurance of \nGod\xe2\x80\x99s love ; peace of conscience; joy in the Holy Ghost; in\xc2\xac \ncrease of grace; and perseverance in the same to the end of \ntheir lives. O God ! let my death be like that of those righte\xc2\xac \nous ! and let my end be like theirs ! Amen. \n\n5. It is scarcely worth mentioning another objection that \nhas been started by the ignorant, the worthless, and the \nwicked. \xe2\x80\x9c The people that profess this, leave Christ out of \nthe question: they either think that they have purified their \nown hearts; or that they have gained their pretended perfec\xc2\xac \ntion by their own merits.\xe2\x80\x9d\xe2\x80\x94Nothing can be more false than \nthis calumny. I know that people well, in whose creed the \ndoctrine of salvation from all sin in this life , is a prominent \narticle. But that people hold most conscientiously, that all \nour salvation, from the first dawn of light in the soul, to its \nentry into the kingdom of glory, is all hy and through Christ. \nHe alone convinces the soul of sin, justifies the ungodly, sanc\xc2\xac \ntifies the unholy, preserves in the state of salvation, and brings \nto everlasting blessedness. No sou) ever was, or can be saved \nbut through His agony and bloody sweat, His cross and \npassion, His death and burial, His glorious resurrection and \nascension, and continued intercession at the right hand of \nGod. \n\nWe have sung, and we will sing unto the end,\xe2\x80\x94 \n\n\xe2\x80\x9cFor Jesu\xe2\x80\x99s blood through earth and skies, \n\nMercy ! free, boundless mercy cries.\xe2\x80\x9d \n\nIf men would but spend as much time in fervently calling \nupon God to cleanse the blood that He has not cleansed, as \nthey spend in decrying this doctrine, what a glorious state of \n\n\nA DISCOURSE ON COLOSSIANS I. 2G, 27. 311 \n\nthe church should we soon witness! Instead of compound\xc2\xac \ning with iniquity, and tormenting their minds to find out, \nwith how little grace they may be saved , they would renounce \nthe devil and all his works; and be determined never to rest, \ntill they had found that He had bruised him under their feet, \nand that the Blood of Christ had cleansed them from all \nunrighteousness. Why is it, that men will not try how far \nGod will save them ? nor leave off praying and believing for \nmore and more, till they find that God has withheld His hand ? \nWhen they find that their agonizing faith and prayer receive \nno further answer, then , and not till then , they may conclude, \nthat God will be no farther gracious, and that He will not save \nto the uttermost , them who come unto Him through Christ \nJesus# \n\n6. But it is farther objected, that even St. Paul himself \ndenies the doctrine of perfection,\xe2\x80\x94disclaiming it in reference \nto himself: \xe2\x80\x9cNot as though I had already attained, either \nwere already perfect; but I follow after,\xe2\x80\x9d Phil. iii. 12. This \nplace is mistaken : the Apostle is not speaking of his restora\xc2\xac \ntion to the image of God ; but to his completing his ministe\xc2\xac \nrial course, and receiving the crown of martyrdom; as 1 \nhave fully shown in my Notes on this place, and to which I \nmust beg to refer the Reader. \n\n7. There is another point that has been produced, at least \nindirectly, in the form of an objection to this doctrine: \xe2\x80\x9cWhere \nare those adult, those perfect Christians?\xe2\x80\x94We know none \nsuch: but we have heard, that some persons professing those \nextraordinary degrees of holiness, have become scandalous in \ntheir lives.\xe2\x80\x9d When a question of this kind is asked by one \nwho fears God , and earnestly desires his salvation ; and only \nwishes to have full evidence that the thing is attainable, that \nhe may shake himself from the dust, and arise and go up to \npossess the good land,\xe2\x80\x94it deserves to be seriously answered. \nTo such, I would say, there may be several even in the cir\xc2\xac \ncle of your own religious acquaintance, whose evil tempers, \nand unholy affections, God has destroyed, and having filled \nthem with His own holiness, they are enabled to love Him \nwith all their heart, soul, mind, and strength; and their \nneighbour as themselves. But such, make no public profes\xc2\xac \nsions :\xe2\x80\x94their conduct, their spirit, the whole tenor of their \nlife is their testimony. Again, there may be none such among \n\n\n312 \n\n\nAPOSTOLIC PREACHING ; \n\n\nyour religious acquaintance, because they do not know their \nprivilege, or they unfortunately sit under a ministry where the \ndoctrine is decried; and in such congregations and churches, \nholiness never abounds: men are too apt to be slothful, and \nunfaithful to the grace they have received: they need not \ntheir minister\xe2\x80\x99s exhortations to beware of looking for, or ex\xc2\xac \npecting a heart purified from all unrighteousness. Striving , \nor agonizing to enter in at the strait gate is not pleasant \nwork to flesh and blood; and they are glad to have any thing \nto countenance their spiritual indolence; and such ministers \nhave always a powerful coadjutor; the father of lies, and the \nspirit of error, will work in the unrenewed heart, filling it \nwith darkness and prejudice and unbelief; no wonder then, \nthat in such places, and under such a ministry, there is no \nman that can be presented perfect in Christ Jesus. But \nwherever the trumpet gives a certain sound, the people go \nforth to battle, headed by the Captain of their salvation ; there \nthe foe is routed, and genuine believers brought into the liberty \nof the children of God. \n\nAs to some having professed to have received this salvation, \nand afterward become scandalous in their lives, (though in \nall my long ministerial labours, and extensive religious ac\xc2\xac \nquaintance, I never found but one example,) I would just \nobserve, that they might possibly have been deceived; thought \nthey had what they had not; or they might have become un\xc2\xac \nfaithful to that grace and lost it; and this is possible through \nthe whole range of a state of probation. There have been \nangels who kept not their first estate ; and we all know to \nour cost, that he, who was the head and fountain of the whole \nhuman family ; who was made in the image and likeness of \nGod, sinned against God, and fell from that state. And so \nmay any of his descendants fall from any degree of the grace \nof God while in their state of probation; and any man, and \nevery man must fall, whenever he or they cease to watch \nunto prayer, and cease to be workers together with God. \nFaith must ever be kept in lively exercise, working by love; \nand that love is only safe, when found exerting its energies \nin the path of obedience. An objection of this kind against \nthe doctrine of Christian Perfection, will apply as forcibly \nagainst the whole Revelation of God, as it can do against one \nof the doctrines; because that revelation brings the account \n\n\nK DISCOURSE ON COLOSSIANS I. 27 , 28 . 313 \n\nof the defection of angels , and of the fall of man. The truth \nis, no doctrine of God stands upon the knowledge , experience , \nfaithfulness , or unfaithfulness of man : it stands on the vera\xc2\xac \ncity of God who gave it. If there were not a man to be found \nwho was justified freely through the redemption that is by \nJesus ; yet the doctrine of justification by faith is true ; for \nit is a doctrine that stands on the truth of God. And suppose \nnot one could be found in all the churches of Christ whose \nheart was purified from all unrighteousness ; and who loved \nGod and man Avith all his regenerated powers; yet the doc\xc2\xac \ntrine of Christian Perfection would still be true; for Christ \nwas manifested that he might destroy the work of the devil; \nand His blood cleanseth from all unrighteousness. And sup\xc2\xac \npose every man be a liar, God is true. \n\nIt is not the profession of a doctrine that establishes its \ntruth ; it is the truth of God , from which it has proceeded. \n\nMan\xe2\x80\x99s experience may illustrate it: but it is God\xe2\x80\x99s truth \nthat confirms it. \n\nIn all cases of this nature, we must for ever cease from \nman , implicitly credit God\xe2\x80\x99s testimony, and look to Him, in \nand through whom all the promises of God are, Yea , and \nAmen. \n\nI conclude from the whole, and trust I have satisfactorily \nproved it, that as Christ am,ong and in the people, the Hope \nof Glory , was the sum and substance of the Apostle\xe2\x80\x99s preach\xc2\xac \ning : so, their redemption from all sin, its power , guilt , and \ncontamination , even in this life , was the grand, the only end \nat which he aimed in all his ministry: and that to labour to \npresent every man perfect in Christ Jesus, is at once the \nduty and glory of every Christian Preacher. \n\n\nTHE END. \n\n\nJOHN T WEST & CO. PRINTERS \n\n\n\n\n\n\n\n\n\n\n\n\n\nT \n\n\' \n\n\nv \n\n\n/ \n\n\n\n\n\n\n\n\n\n\n\n\nHiHH \n\n\n\n\n\n\n\n. \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n. \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n. \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\ni \n\n\n\n\n\n\n\n\n\n\n\n/ \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n* \n\n\n\n\n\n\n\n\n\n\n\\ \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n1 \n\n\n4 \n\n\n\n\n\n\n\n\nm \n\n\n\'W-\xe2\x80\x99 i.i/V -i \'/U > 1 . \xe2\x96\xa0\'\xe2\x96\xa0\xc2\xbb!; .\xe2\x96\xa0\' Ui \n\n\n\n\nif \n\n\n\n\n\n\n\n\nYA 26909 \n\n\n\n\n\n\n\nt \n\n\n\n\n\n\n\n\n'