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BX 5939 .D5 1836 
 Dixon, Joshua, 
 Scriptual examinations on 
 the church catechism 
 
SCRIPTURAL EXAMINATIONS 
 
 CHURCH CATECHISM 
 
 DESIGNED 
 
 AS A PLAIN MANUAL OF DIVINITY FOR SUNDAY-SCHOOLg 
 
 CATECHETICAL AND BIBLE CLASSES, AND 
 
 GENERAL USE. 
 
 BY JOSHUa'DIXON. 
 
 REVISED AND ADAPTED TO THE LITURGY OF THE PROTESTANT EPISCOPAL 
 CHUKCH, WITH NOTES AND AN APPENDIX 
 
 BY THE REV. GEORGE A. SMITH, M.A. 
 
 FOURTH EDITION. 
 
 PHILADELPHIA ! 
 
 PUBLISHED BY H. HOOKER, 
 
 g. W. CORNER CHESNUT & EIGHTH STS. 
 
 /feV 
 
 '^ . 
 
Entered accortMng to Act of Congress, in the year IS36, by 
 
 William Marshall & Co.. 
 
 i\\ the Clerk's Office of the District Court of the Eastern District of 
 
 Pennsylvania. 
 
CONTENTS. 
 
 Chap. I^ 
 
 I. Os OUR State bx Nature 1 
 
 II. Ojf Baptism , 6 
 
 Note. — The Obligations and Duties of Sponsors; 
 
 from Bishops Griswold and Seeker 12 
 
 III. Ojst Repentaxce. 13 
 
 IV. Ox Faith 16 
 
 Note.— Faith and Justification ; from the Homi- 
 lies, &c 20 
 
 V. On the Promises made at Baptism 23 
 
 Note.— The Promises of Baptism; from Bishop 
 
 Griswold 30 
 
 VI. Qjf THE Creed — 
 
 § 1. On the ^tributes of God 30 
 
 Note.— Belief in the Creed ; from Arch- 
 bishop Leighton, &c 38 
 
 § 2. On our Lord Jesus Christ 39 
 
 Note.— The Place of departed Spirits. . 47 
 
 § 3. On the Divinity of Christ 48 
 
 Note. — On the subject of this section ; 
 
 from Bishop Pearson on the Creed . . 53 
 
 § 4. On the Resurrection of Christ 54 
 
 § 5. On the Last Judgment 59 
 
 § 6. On the Holy Ghost 66 
 
 On Blasphemy against the Holy Ghost. . 72 
 Note.— The Office of the Holy Spirit ; 
 
 from Bishop Pearson 74 
 
 § 7. On the Holy Catholic Church 77 
 
 On Church Government '79 
 
 On the Liturgy 85 
 
 Note.— From the Rev. Legh Richmond, 
 
 &c 88 
 
 § 8. On the Comimmion of Saints 91 
 
 Note. — From Bishop Pearson 96 
 
 iii 
 
IV CONTENTS. 
 
 Chap. Pag» 
 
 VI. Ox TiiK Ckeei), continued. 
 
 § 9. On the Forgiveness of Sins 97 
 
 Note. — From Bishop Pearson 101 
 
 § 10. 071 the Resurrection of the Body cmd the 
 
 Life E-verlasting 103 
 
 VII. SUMIMART OF THE CrEET). Ox THE TllIXITT. . . . Ill 
 
 Note. — From Archbishop Seeker 115 
 
 Vin. On the Commandments — 
 
 § 1. On our Obligation to keep God's Laiv. . . 116 
 
 § 1 — 11. The Ten Commandments 124 — 175 
 
 Note. — On the Fourth Commandment ; 
 
 from Dean Milner 147 
 
 Note. — On the Eighth Commandment; 
 
 from Archbishop Seeker 165 
 
 Note. — On the Tenth Commandment; 
 
 from Archbishop Seeker 174 
 
 IX. On the Lord's Prater — 
 
 § 1. On Prayer 175 
 
 § 2. On the Introduction 183 
 
 § 3. On the several Petitions of the Lord's 
 
 Prayer 186—202 
 
 On the Doxology 203 
 
 X. On the Sacraments 204 
 
 APPENDIX. 
 
 Catechetical Notices. Relating to Catechetical 
 Instruction at different Periods of the Church, and 
 more especially in the Church of England 217 
 
PREFACE. 
 
 The work now submitted to the American reader has been 
 prepared and published in its present form, with the hope of 
 contributing, by the instrumentaUty of the chukch CATKcms>f, 
 to its great object, the inculcation of scriptural truth. The 
 instructions of this publication were designed, in the first in- 
 stance, for the use of Sunday-schools, as will be seen from the 
 preface to the English edition. It was, however, as the author 
 truly stated, " equally calculated for general rise,'" and suitable 
 for the purpose of a " Manual of Divinity for young persons." 
 In a subsequent edition, while the instruction of Sunday-schools 
 was still kept in view, many alterations and additions appear to 
 have been made, in order to adapt the work still more to general 
 use. The measure of approbation and " liberal patronage" 
 which it has received from the English pubUc, may be estimat- 
 ed from the fact, that four editions of it have been published in 
 England, two of them within the last five years. 
 
 The American editor, desirous of promoting the proper and 
 intelligent use of the Church Catechism, and sensible, more- 
 over, that a plain summary of Christian doctrine and d-uty is 
 much needed, both by the young and by many of mature age, 
 has gladly availed himself of the present publication to provide 
 for both these objects. In his opinion it is eminently adapted, 
 both to render the study of the Church Catechism more profit- 
 able and interesting, and to inculcate clear and satisfactory views 
 of " the first principles of the oracles of Christ," by means of 
 that excellent summary. No better basis could probably be found 
 for a series of instructions in the principles of Christianity. 
 
 The manner in which the present work is to be used will 
 
 vary with the age and attainments of the reader. In classes of 
 
 very young persons the matter in the large type may be studied, 
 
 with so much of the Scripture reference as circumstances may 
 
 1* 5 
 
VI PREFACE. 
 
 render expedient. To those of more advanced age, whether in- 
 dividual readers or classes, the whole of these references should 
 be diligently studied and compared with the language of the 
 Catechism. In order to furnish further aid to such study, and 
 to invite to it all who desire to be intelligently instructed in the 
 great truths of Christianity, the American editor has added a 
 series of notes for the further elucidation of points especially 
 important, or requiring explanation.* In order to render these 
 as valuable as possible, and to embrace as much solid instruc- 
 tion as could be furnished in a limited space, they have been 
 generally selected or compiled from standard authors. With the 
 exception of such as are very brief, they are placed at the end 
 of the sections, so as not to interfere with the use of simpler 
 matter, in (Jatechetical classes and Sunday-schools. 
 
 Besides the notes, there have been in the American edition, 
 occasional, though not frequent nor extensive, additions to the 
 body of the work. The necessary changes of phraseology have 
 been made wherever the American Prayer-book differs from 
 the English, together with occasional alterations or omissions 
 where in the judgment of the editor it was desirable. 
 
 The selections, (judiciously and appropriately made,) from 
 Scripture, which occupy so large a portion of this work, constitute 
 a peculiar and most valuable feature in its character. The ob- 
 ject of every exposition of the Church Catechism is to explain 
 and set forth more fully the truths which it embodies, but it 
 happens with many that the explanation itself needs some sub- 
 sidiary means to make it pass beyond the memory, into the iin- 
 derstanding and the affectioyis. The difficulty in the use of 
 such works and the remedy for it are stated by Bishop Law,f in 
 a brief treatise on " the nature and necessity of catechising," 
 as follows : — " Whatever form of words is used in this case, 
 when it once becomes a form, and is got by heart, it comes al- 
 
 * The only note to the English edition is that from Wheatly on the col- 
 lects. (Section on the Liturgy.) 
 1 Edmund Law, Bishop of Carlisle. 
 
PREFACE. Vil 
 
 most to the same thing : and our own, as was said, may serve 
 as well as any, if persons be but duly "versed and exercised 
 therein. Here is the point ; and all that is wanting, is only fust 
 to understand the words and their construction so, as to lay a 
 sure groundwork, to get the main substance or prime doctrine 
 of religion inculcated into our Catechumen ; and, when this is 
 done etTectually, he may be carried on at leisure to what lengths 
 we please ; or otherwise directed to more accurate discourses on 
 each head, till he is able to form a competent judgment for. him- 
 self, and can edify by his own perusal of them." 
 
 There can be no better mode of providing for such progressive 
 exercise in the Church Catechism, than by a comparison of its 
 language with the authority to which it appeals. And this ex- 
 ercise may be continued to any extent and for any length of 
 time, by drawing more and more from the inexhaustible foun- 
 tain of Divine truth. The passages of Scripture quoted, may 
 be more fully studied by a reference to the parts from which 
 they are taken,* they may be compared together, and such results 
 deduced from this exercise, as the reader may arrive at by prayer- 
 ful and diligent study. Something of this kind is indispensable 
 to the full benefit and adequate influence to be derived from the 
 use of the Catechism. " By catechising,^^ says the author, 
 whose remarks have been previously quoted, " I mean not the 
 procuring our own Catechism, or any other short explanation 
 of Christianity, to be said a few times over by rote, nor the de- 
 livering any stated discourse thereon, (though these may be of 
 great use in their turns,) but the free, frequent, and familiar ex- 
 ercising of young persons in it, till they thoroughly understand 
 and can express the meaning of each word and phrase, accord- 
 ing to their respective capacities, experience, and degree of im- 
 provement ; thus leading them on gradually from sounds to 
 
 * Such reference will occasionally be necessary to all readers, since the 
 author sometimes refers to passages of Scripture which he does not 
 quote. Sometimes, where the passage is long, the parts to which reference 
 is made are quoted, those intermediate being indicated by a dash (—X 
 Generally, however, the quotation is fully made. 
 
Vlll PREFACE, 
 
 sense ; forming their thoughts and fixing their attention to the 
 reason and relation of things ; aiding and inuring them to reflect 
 a Uttle on such points as are within their reach, and enabling 
 them at length to give a clear account of all parts of the Chrit?- 
 tian dispensation, and become fully acquainted with their duty 
 both to God and man. This is the office of catechising : 
 which, though it may appear a low, contemptible one, yet is as- 
 suredly an arduous task ; and which perhaps requires the greatest 
 pains and skill of any part in the whole ministerial function." 
 
 The great contrast between the practice of ancient and modern 
 times with respect to catechising, is attributed by Bishop Law, 
 in a great measure, to the neglect of what he considers the pro- 
 per mode of performing this duty. After referring to the Ca- 
 techetical schools established in the times of primitive Chris- 
 tianity, and the exercises of several eminent masters in them, 
 still extant, he adds, — 
 
 " At present this is a work which many, either discouraged 
 by disuse and the despicable notions which are apt to be enter- 
 tained of it, or deterred by its difficulty, are extremely shy of 
 undertaking. Some have not the desire, some not the resolu- 
 tion, to set about it : and most content themselves with causmg 
 the Church Catechism, or a comment upon it, to be repeated in 
 the time of Lent ; and, if they continue to hear the children say 
 it over till they repeat each word in order, think that they have 
 amply done their parts in this respect. But, formerly, the 
 Church of God, both among Jews and Christians, understood 
 his precepts, and their duty, on the point before us in a different 
 manner : and whether our own Church by requiring* ' every 
 parson, vicar, or curate, to teach, instruct, and examine the 
 youth and ignorant persons of his parish, in some part of the 
 Catechism, for half an hour or more, every Sunday and holyday ; 
 and all fathers, masters, &c. to cause their children, servants, 
 and apprentices to come at the time appointed, obediently to heal 
 and be ordered by the minister,' and this with so high a penalty, 
 
 * The rubric, as in the American Prayer-book, also requires that the 
 catechising should be "openly in the Church," 
 
on each for their neglect, as excommunication once was deemed ; 
 whether, I say, she means only their being made to repeat some 
 portion of this Catechism by rote, deserves consideration. Sure 
 I am, catechising in its original, true sense, implies something 
 more than the bare running over an old form, though that con- 
 sists of proper questions and answers, and contains whatsoever 
 is needful either to belief or practice ; and though our own be 
 generally plain, clear, comprehensive, and in many respects as 
 good as most ; yet is there still room for several intermediate 
 questions and elucidations, before every point of doctrine be 
 rightly understood, and well digested." 
 
 There is another aspect in which the continued and prolong- 
 ed study of the Church Catechism, upon some such plan as has 
 been recommended, appears of great importance. Bishop Hall, 
 in assigning to preaching and catechetical instruction, (or 
 "preaching" that is "catechistical,") their respective merits, 
 says of the latter: — "This lays the grounds, the other raiseth 
 the walls and the roof. This informs the judgment, that stirs 
 up the affections. What good use is there of those affections 
 that run before the judgment 1 or of those walls that want a 
 foundation 1" Now if the instructions of the Catechism be the 
 foundation of our Christian knowledge, (and they may with 
 great propriety be so called, both from the period of life at which 
 they are generally acquired, and from the importance of the 
 truths which they inculcate,) is it proper to forsake that founda- 
 tion when the time comes to rear our superstructure ? Is it not 
 important to cherish and train up to full maturity the fruits c- 
 that good seed often sown in the heart b)' the Holy Spirit dur- 
 ing the instructions of childhood and youth ? Certainly, if early 
 impressions be often the best and most lasting, if early instruc- 
 tion be the most influential and important, as it is generally and 
 justly admitted to be, upon these impressions and that instruc- 
 tion the lessons of advancing years should be grafted. There 
 should be one uniform, progressive, and uninterrupted system of 
 advancement in the knowledge of Christ, from childhood to olj^ 
 
age, " till we all come in the unity of the faith, and of the know- 
 ledge of the Son of God. unto a perfect man, unto the measure 
 of the stature of the fulness of Christ." 
 
 It is also important to remember, although it is scarcely ne- 
 cessary to advert to the fact, that to be " sufficiently instructed^l 
 in the Catechism is required by the Church as a pre-requisite 
 for confirmation. This appears a small matter to many, but 
 when we remember that the Catechism contains a summary of 
 Christian faith and practice, and that any instruction in it which 
 is merely received into the memory, which does not influence the 
 heart and the life, is ijisiifficient for any good purpose whatever, 
 surely it cannot be said that such instruction is sufficient for the 
 purposes and requirements of the Church.* To obtain svffi- 
 cient instruction in the doctrines and duties set forth in the Ca- 
 techism, it must not be put aside with the things of childhood, 
 but retained as a guide in youth and a companion in mature 
 age. He who can meditate at any period of life upon this un 
 adorned and undisguised exhibition of scriptural truth, without 
 feeling the insufficiency of his apprehensions and the unworthi- 
 ness of his affections towards Divine things, must be either far 
 better, or much worse, than most of those " who profess and call 
 themselves Christians." 
 
 Should the work now presented to the American public tend 
 to promote the important ends for which the Church Catechism 
 was designed, or the more proper and profitable use of the means 
 which it provides for their attainment, the editor will be amply 
 rewarded for the labour which he has devoted to its revision. 
 Philadelphia, March 21, 1836. 
 
 * What Bishop Law admirably remarks with respect to Confirmation, is 
 equally applicable to the Catechism as a fest of preparation for it : — 
 
 "That any thing of a religious kind should become matter of form, is 
 ever of bad consequence. When any appointment, how wise and excellent 
 soever at first, dwindles into an empty piece of pageantry, it turns to no 
 small detriment ; it introduces an habitual neglect of, and disregard for, 
 sacred things, infects the minds of men with indolence, teaches them to 
 look on all other things in the same light, and pass them over in the 
 like formal, lifeless way." 
 
THE AUTHOR'S PREFACE 
 
 TO THE FIRST EDITION. 
 
 The substance of the following little volume was originally 
 comjiiled for the use of an extensive Sunday-school.* Each 
 section formed the subject of a monthly examination of the 
 scholars, who were previously furnished by their teachers with 
 the Scripture proofs it contained, and expected to quote them in 
 answer to questions put to them by the superintendent. The 
 plan has been pursued for three years, and has been found to 
 promote their progress in religious knowledge more effectually 
 than any method v\hich had been previously adopted; as well 
 as to have the happy effect of increasing their attachment to the 
 v-.,aool, by rendering their pursuits not only profitable but pleas- 
 ing. The teachers have also participated in its advantages, and 
 found the part which devolved upon them to conduce much to 
 their mental improvement. 
 
 With such encouragement from experience, the work is now 
 submitted to the public, in the hope that similar benefits may 
 result to other schools from adopting the same mode of instruc- 
 tion. It is equally calculated for general use, and will answer 
 the purpose of a Manual of Divinity for young persons. 
 
 It will be by no means necessary that the whole of the Scrip- 
 ture references in each examination should be committed to 
 memory. But as the passage which appears most striking to 
 one person may not seem equally so to another, a sufficient 
 variety of texts has been inserted, to give every teacher an 
 opportunity of making choice of such as he considers moet^ 
 appropriate. 
 
 ♦ At Leeds. 
 
 xi 
 
xii author's preface. 
 
 The references to the Prayer-book will, it is hoped, be par 
 ticularly acceptable, being well calculated to familiarize the 
 minds of youth with the doctrines and spirit of the church in 
 which they are educated, and to point out their accordance with 
 Scripture : as well as to furnish them with proper expressions 
 for their private devotions. 
 
 In one respect the present work will be observed to differ 
 materially from most other publications of the kind. Though 
 *he questions are such as may properly be proposed to children, 
 the answers are not always those which they might be expected 
 to return. This is occasioned by its being designed not merely 
 to exercise the memories of young persons, but to supply their 
 instructers with the means of examining them as to the extent 
 of their knowledge. It is recommended to those teachers who 
 put the book into the hands of their scholars, to mark the por- 
 tions to be committed to memory, which will of course vary 
 with the age and proficiency of the pupil.* 
 
 The work has little claim to originality ; but it possesses per- 
 haps a better recommendation, in containing the substance of a 
 number of valuable works on the various subjects it embraces; 
 besides nearly 4000 Scripture references, to illustrate and enforce 
 the doctrines it teaches, and the duties on which it insists. 
 Leeds, Zlst July, 1819. 
 
 *The following is from the preface to the second edition. The sub* 
 stance of the remaining part, relating to alterations, additions, &c.; has 
 been noticed in the preceding preface. 
 
 " It may not be deemed here impertinent to remark, that as an interest- 
 mg and familiar mode of instruction on the Sunday evening, this has been 
 found peculiarly adapted to keep awake the attention of that part of a 
 fumily, who, from their active employments through the week, are fre- 
 c^iently too apt to become drowsy, during the reading of a sermon or an 
 essay. Besides which, the opportuhity afforded for enlargement on any 
 particular text or circumstance of sacred history, will be many timea 
 found to admit the placing of Scripture truth and doctrine in its most 
 forcible points of view." 
 
SCRIPTURAL EXAMINATIONS 
 
 CHURCH CATECHISM. 
 
 CHAPTER 1. 
 
 ON OUR STATE BY NATURE. 
 
 What Is a Catechism ? ' 
 
 A Form of Instruction, by way of question and answer- 
 Catechisms were drawn up by the early Christians for the 
 purpose of teaching youno" persons and others, the first 
 principles of Christianity. The Church Catechism was 
 compiled by the venerable Reformers of the Church of 
 Enofland, with the same design, and ought " /o be learned 
 by every person before he be brought to be confirmed by the 
 Bishop:' 
 
 " Ifliat is your Name?'''* N. or M. 
 JVhy are you asked this name P 
 
 To remind me of the engagements which were entered 
 into on my behalf, when this name was given me; and 
 which, from being given in Baptism, is called my Chris- 
 tian name. 
 ♦' Who gave you this Name .?" 
 
 " My Sponsors in Baptism, wherein I was made a 
 member of Christ, the child of God, and an inlieritor of 
 the kingdom of Heaven." 
 
 What occasion was there for your being made a member of 
 Christ ? 
 
 Because, I was " by nature born in sin ;" so that I am 
 naturally under the power of a corrupt nature, as a child of 
 fallen Adam. 
 
 '2 1 
 
2 ON OUR STATE BY NATURE. 
 
 What was the state of Adam before the full ? 
 
 He was created in the image of God. 
 God created man in his own iniaije. Gen. i. 27. 
 In the hkeness of God made he him. Gen. v. 1. 
 For in the image of God made he man. Gen. ix. 6. 
 Forasmuch as he is the image and jrlory of God. 1 Cor. xi. 7. 
 Men, which are made after the simihtude of God. James iii. 9, 
 
 Wherein did this likeness consist ? 
 
 1. In his having a livinor soul. Gen. ii. 7. 
 
 This is the reason of the law against murder, in Gen. 
 ix. 6. 
 
 2. In his being holy. 
 
 God hath made man upright. Eocles. vii. 29. 
 
 3. In his being hapj)y, which is the consequence of holi- 
 ness. 
 
 His will, understanding, and affections were pure ; and 
 his faculties were exercised on proper objects. 
 
 4. In his power over the rest of the creation. 
 
 Subdue it (the earth) and have dominion over it. Gen i. 28, 29. 
 God brought them, to see what he would call them. Gen. ii. 19. 
 Thou madest him to have dominion over the works of thy hands, 
 and hast put all things undor his feet. Ps. viii. 6 — S. 
 
 J'Vhat change passed on Mam by the fall ? 
 
 He lost his likeness to God, his holiness, his happiness, 
 and, in a great measure, his dominion over the creatures. 
 
 How did our first parents bring this misery on themselves ? 
 By disobeying the command of God. 
 But of the tree of knowledge, &c. thou shalt not eat. Gen. ii. 17 
 When the woman saw tlie tree, that it was pleasant to the eyes^ 
 and to be desired to make one wise, she took, and did eat, 
 and gave to her husband, and he did eat. Gen. iii. 6. 
 
 Adam's will was left free to choose either good or evil. 
 What did this sin include ? 
 
 1. Unbelief. Gen. iii. 1 — 6. They believed the devil. 
 
 2. Pride. Not content to be taught the knowledge of 
 good and evil by their Maker ; they wished to be as gods, 
 and to know good and evil for themselves. Gen. iii. 5. 
 
 3. Ingratitude. Gen. ii. 16. All the garden was al- 
 lowed but one tree. 
 
 4. Cruelty to himself and his posterity; smce the hap- 
 piness of the whole human race depended upon him. 
 
 What were the consequences to Jidam P 
 Cursed is the ground for thy sake. Gen. Hi. 17, IS. 
 
ON OUR STATE BY NATURE. 3 
 
 In the sweat of thy face shalt thou eat bread. Gen. iii. 19. 
 Death — To dust thou shalt return. Gen. iii. 19. 
 The Lord God sent him forth from the garden of Eden. Gen. 
 iii. 23. 
 Are we involved in the fall? 
 
 Yes. Adam was the covenant head of the human race. 
 Had he retained his original state, we should have been 
 partakers of his holiness and happiness; and as he cor- 
 Tupted our nature, we are born in sin, and exposed to the 
 misery which sin has occasioned. 
 
 Every plant and animal possesses the properties of that 
 from which it is derived. Sift wheat ever so clean, still 
 there will be chaff' in the new grain. 
 
 God called their name Adam. Gen. v. 2. 
 
 Adam begat a son in his own likeness. Gen. v. 3. 
 
 Who can brins: a clean thins out of an uncli an 1 Job xiv. 4. 
 
 What is man. that he should be clean ] kc. Job xv. 14. 
 
 How can ho be clean that is born of a woman? Job xxv. 4. 
 
 That which is born of the flesh is flesh. John iii. 6. 
 
 By one man sin entered into the world. Rom. v. 12. 
 
 Death reigned from Adam to Moses. Rom. v. 14. 
 
 By the offence of one, judgment came upon all. Rom. v. 18. 
 
 By one man's disobedience many were made sinners. Rom. 
 
 V. 19. 
 By one man came death. 1 Cor. xv. 21. 
 In Adam all die. 1 Cor. xv. 22. 
 
 The Scriptures always describe. man as a sinner; and 
 all the types and ceremonies under the law of Moses refer 
 to him as such. 
 God saw that the wickedness of man was great. Gen. vi. 5. 
 The earth was corrupt, and filled with violence. Gen. vi. 11. 
 ^\\ flesh had corrupted his way. Gen. vi. 12. 
 The Lord looked down from heaven, to see if there was any 
 
 that did seek God — There is none that doeth good. Ps. xiv. 
 
 2, 3; liii. 2, 3. 
 Behold I was shapen in inquity. Ps. W. 5. 
 The wicked are estranged from the womb ; they go astray as 
 
 soon as they be born ; speaking lies. Ps. Iviii. 3. 
 All we like sheep have gone astray. Isa. hii. 6. 
 The heart is deceitful above all things, &c. Jer. xvii. 9 
 Except a man be born again, he cannot see the kingdom of 
 
 God. John iii. 3. 
 There is none righteous, no not one. Rom. iii. 10. 18. 
 All have sinned, and come short of the glory of God. Rom. 
 
 iii. 23. ^ 
 
 In me, that is in my flesh, dwelleth no good thing. Rom. vii. 18. 
 The carnal mind is enmity aeainst God. Rom. viii. 7. 
 The Scripture hath concluded all under sin. Gal. iii. 22. 
 Who were dead in trespasses and sins. Eph. ii. 1. 
 Having the understanding darkened. Eph. iv. 18. 
 
4 ON OUR STATE BY NATURE. 
 
 You, beiR2: dead in your sins, hath he quickened. Col. ii. 13. 
 
 To them that are defiled and unbelieving — even their mind and 
 conscience is defiled. Titus i. 15. 
 The infection of sin is not only universal but deep. 
 The hearts of all men are fashioned alike, and contain 
 within them the seeds of the most revolting wickedness. 
 However much we may be shocked with the crimes 
 which we see others commit, we should assuredly be 
 guilty of equal enormities, if we were not prevented by the 
 restraint which God puts on us. When Hazael, the 
 prime minister of Benhadad, king of Syria, was told by 
 the prophet Elisha of the dreadful cruelties which* he was 
 on the point of perpetratinig, he exclaimed with horror, 
 "But what, is thy servant a dog that he should do this 
 great thing]" 2 Kings viii. 13. He nevertheless did all 
 the evil which was thus foretold. We are not our own 
 keepers. We should beware of resolving in our own 
 strength, " I will not do this or that;" lest God punish 
 our pride by suffering us to fall into the sins we dread. 
 Our prayer on such occasions should be, " Lord ! deliver 
 us from evil." 
 What are the consequences of being born in sin ? 
 
 We are the children of wrath, and are therefore by na- 
 ture exposed to misery here and hereafter. 
 
 In this itfe^ we have to endure sorrovi"^, sickness, and 
 labour, and have the wrath of God abiding on us. .Tohn 
 iii. 36. 
 
 In sorrow shalt thou eat of it. Gen. iii. 17. 
 
 In the sweat of thy face shalt thou eat bread. Gen. iii. 19. 
 
 I will appoint over you consumption, kc. Lev. xxvi. 16. 
 
 Then the Lord will make thy plagues wonderful, great plagues, 
 and sore sickness : — also every sickness, arid every plag.ue. 
 Deut, xxviii. 59. 61. 
 
 Hereafter, we are in danger of eternal torments. 
 
 The wicked shall be turned into hell. Ps. ix. 17. 
 
 The soul that sinneth it shall die. Ezek. xviii. 4. 20. 
 
 There shall be weeping and gnashing of teeth. Matt. viii. 12; 
 xxii. 13 ; xxiv. 51 ; xxv. 30. Luke xiii. 28. 
 
 Their worm dieth not, and their fire is not quenched. Mark ix. 
 44. 48. Isa. Ixvi, 24. 
 
 He that believeth not, the wrath of God abideth on him. John 
 iii. 18. 36. 
 
 The wrath of God is revealed — against all ungodliness and un- 
 righteousness of men. Rom. i. 18. 
 
 Treasurest up unto thyself wrath, against the day of wrath, &c. 
 Rom. ii. 5. 
 
ON OUR STATE BY NATURE. 5 
 
 Who will render to every man according to his deeds. Rom 
 
 ii. 6. 
 Tribulation and anguish upon every soul that doeth evil. Roni^ 
 
 ii. 9. 
 The law worketh \^Tath. Rom, iv. 15. 
 The wages of sin is death. Rom. vi. 23. 
 Endured, with much long-suffering, the vessels of wrath, fitted 
 
 for destruction. Rom. ix. 22. 
 As many as are under the law are under the curse. Gal. 
 
 iii. 10. 
 Were by nature the children of wrath. Eph. ii. 3. 
 Because of these (sins) cometh the wrath of God upon the chil- 
 dren of disobedience. Eph. v. 6. Col. iii. 6. 
 Sin. when it is finished, bringeth forth death. James i. 15. 
 And said to the mountains and rocks, Fall on us, &c. Rev. 
 
 vi. 16. 
 Whosoever was not found in the book of life, was cast, &c. 
 
 Rev. XX. 15. 
 [Sinners] and all liars, shall have their part in the lake which 
 
 burnetn v^ith lire and brimstone. Rev. xxi. 8. 
 
 The punishment of the wicked in hell will never be at 
 an end. When they have endured it for a thousand ages, 
 it will still be the wrath to come. Matt. iii. 7. Luke iii. 
 7. 1 Thess. i. 10. 
 
 You are now taught your wretched state by nature. 
 You are all rebels; rebels on whom sentence is already 
 passed. It is therefore very foolish to speak of degrees 
 of guilt. May God bring the conviction home to your 
 hearts. Your condition however is not hopeless. Mercy 
 is offered. Christ is sent to avert the sentence by his in- 
 tercession ; to open yonr eyes to your situation ; to bring 
 you to repentance, and to reconcile you to your offended 
 God : to set you as pardoned prisoners at liberty, and re- 
 store you to the favour you have forfeited. Pray earnestly 
 that you, through faith in him, may be made the children 
 of grace, and thus escape the wrath which hangs over the 
 children of disobedience. 
 
 It is difficult to explain how sin entered into the creation, 
 or why God permitted it to deface and destroy the works 
 of his hand, which he bad pronounced very good. This, 
 however, is not necessary for us to know. The exist- 
 ence of sin is beyond a doubt, and no considerate person 
 can avoid feeling that it dwells within him. 
 Collect, ^s■t Sund'.-ii rifer TrinUy. — Because through the weak- 
 ness of our mortal nature we can do no good thing without 
 thee, grant us the help of thy grace, that in keeping thy 
 commandments we may please thee both in will and deed. 
 2* 
 
« ON BAPTISM. 
 
 CHAPTER II. 
 
 ON BAPTISM. 
 
 '* TVho g;cwe you this Name .?" 
 
 " My Sponsors in Baptism, wherein I was made a mem- 
 ber of Christ, the child of God, and an inheritor of the 
 kingdom of Heaven." 
 WItat is Baptism ? 
 
 It is an act of dedication to God, being a covenant ad- 
 mission into the Church of Christ, in which, on God's 
 part, all the privileges of the Gospel are made over to the 
 baptized ; and the person baptized takes on him, by a so- 
 lemn profession and vow, to observe and adhere to the 
 whole Christian religion. It is, therefore, "a means 
 whereby we receive the grace of Christ, and a pledge to assure 
 us thereof .'''' 
 What is implied in Baptism ? 
 
 An acknowledgment of our defilement by sin, and of the 
 necessity of our being washed from its pollution. As chil- 
 dren are defiled by original sin, being born in the flesh, 
 they are admitted into the outward Church by the ordi- 
 nance of baptism, wherein they are washed by water, as 
 a type of that inward washing by the Holy Ghost, with- 
 out which they cannot be members of the true Church. 
 
 Need we be baptized more than once ? 
 
 No. Baptism is the ceremony whereby we obtain 
 admission into the Church of Christ, and need not be 
 repeated. 
 
 One Lord, one faith, one baptism. Eph. iv. 5. 
 
 TVas there any ceremony answerable to it among the Jews ? 
 
 Yes; the rite of circumcision, when their children were 
 thus admitted into covenant with God, and names were 
 given to them. 
 Abram's name was changed to Abraham. Gen. xvii. 5. 
 Isaac's name was given. Gen. xxi. 3, 4. 
 John the Baptist's name was given. Luke i. 59. 63. 
 Our Saviour's name was called Jesus. Luke ii. 2L 
 Baptisnni is acknowledged by St. Paul to have succeeded 
 
ON BAPTISM. 7 
 
 rn the pl^ce of circumcision, and is now what that insti- 
 tution formerly was. 
 In whom also ye are circumcised with the circumcision made 
 without hands, in putting" off the body of the sins of tlie flesh, 
 by the circumcision of Christ : Buried with him in Iwiptism, 
 wherein also ye are risen with him, through the faith of the 
 operation of God. Col. ii. 11, 12- 
 
 In what light are Circumcision and Baptism to be consi- 
 dered ? 
 
 1. As s«als of spiritual blessings and outward privi- 
 leges. 
 
 Seals are intended for the confirmation or attestation of 
 the agreement entered into by the parties who use them. 
 In this case Baptism vouches the truth of God for the per- 
 formance of the promises made in his word. 
 He received the sign of circumcision, a seal of the righteous- 
 ness of faith. Rom. iv. 11. 
 
 2. As a sign of regeneration. 
 
 So many of us as were baptized into Jesus Christ, were bap- 
 tized into his death. Rom. vi. 3. 
 As Christ died for our sins, so we should die unto sin. 
 
 As many of you as have beea baptized into Christ, have put on 
 Christ. GaJ.iii. 27. 
 
 Is it right fo baptize children ? 
 
 Yes, certainly ; infants were admitted members of the 
 Church, under the law, by circumcision, which was the 
 only rit« of admission, either for children or adults. Bap- 
 tism is the only ordinance in the Christian Church, 
 whereof children can partake; they must therefore be ad- 
 mitted to it, otherwise the dispensation of the gospel must 
 be more limited than that of the law. Children are cer- 
 tainly as capable of receiving the blessings, and fulfilling 
 the duties required of them now, as under the Jewish 
 economy. 
 
 The covenant made with Abraham was, 
 I will be a God to thee and to thy seed. Gen. xvii. 7. 
 
 The promise of the Gospel is. 
 To you and to your children. Acts ii. 39. 
 
 Jesus says, speaking of children whom he invited to 
 come to him. 
 Of such is the kingdom of God, i. e. the gospel church. Matt 
 xviii. 4 ; xix. 14. Mark x. 14. 
 
 The Apostles baptized whole households, which we 
 must suppose included children. 
 
8 OK BAPTISM. 
 
 And when she was baptized, and her housdiold, he. Acts 
 
 xvi. 15. 
 And was baptized, he and all his, straightway. Acts xvi. 33. 
 The child of a believing parent is said by St. Paul to 
 be holy, which could only be, by its being dedicated to God 
 in baptism. 
 But now are they holy. 1 Cor. vii. 14. 
 Infant baptism prevailed universally in the early ages of 
 the Church, a circumstance which cannot be accounted for 
 but by admitting its existence in the times of the Apostles 
 with the Divine sanction. 
 
 Who ordained Baptism ? 
 
 Christ himself. 
 Go ye therefore and teach all nations, baptizing them. Matt 
 
 xxviii. 18, 19. 
 He that believeth, and is baptized, shall be saved. Mark xvi. 
 15, 16. 
 
 Did our Lord himself baptize ? 
 
 No. 
 Jesus himself baptized not, but his disciples. John ib. 22. 26 ; 
 iv. 1, 2. 
 
 What is Baptism called in the Catechism ? 
 
 A sacrament, which formerly meant a military oath to 
 be faithful, but which we understand to be *■'' An outward 
 and visible sign of an inioard and spiritual gi-ace.''^ (^See 
 the concluding Chapter.)* 
 
 Words, precepts, and promises are liable to be forgotten ; 
 therefore, in condescension to our weakness, God has 
 vouchsafed to represent the most considerable points of re- 
 ligion in visible ceremonies, that we may the more easily 
 understand the things represented, and keep in our minds 
 a remembrance of the things signified. Thus sacrifices 
 were appointed to Adam, circumcision to Abraham, and 
 various significant ceremonies to the Jews. 
 
 *' What is the outward visible sign or form in Baptism ? 
 
 *' Water ; wherein the person is baptized '' In the name 
 of the Father, and of the Son, and of the Holy Ghost. ^^ 
 Why are we baptized in the name of the Father, Son, ana 
 Holy Ghost P 
 
 To show that we believe in, and rest for salvation on 
 
 * In order to comprise all tliaf is said on Baptism in a single view, the 
 concluding part of the Catechism is here ref»^rred to. 
 
ON BAPTISIW. 9 
 
 tftie work of the Holy Trinity, dedicating ourselves to the 
 service of the Father as our Creator, the Son as our Re- 
 deemer, and the Holy Ghost as our Sanctifier. 
 What does wafer represent to us ? 
 
 The cleansinor of the soul from sin by the, blood of 
 Christ, and its renewal by the influence of the Holy Ghost. 
 Water is used to purify us, and it is therefore a very pro- 
 per emblem of these purifying and refreshing influences of 
 the Gospel. 
 
 Then will I sprinkle clean water, and ye shall be clean. Ezek. 
 xxxvi. 25. 37. 
 
 But ye are washed, but ye are sanctifiecL 1 Cox. vi. 1 L 
 
 *' What is the inward and spiritual grace ?'"' 
 
 " A death unto sin, and a new birth unto righteousness." 
 We were' dead in trespasses and sins in our natural 
 state; in our regenerate state we should be alii'€ unto 
 righteousness. We should retain no love for sin, and 
 whenever we feel it rising within us, we should strive 
 against it, and pray to Gxjd to eoable us to conquer it. 
 How shall we that are dead to sin, lii,^ any longer therein 1 Rom. 
 
 vi. 2. 
 For he that is dead is freed from sin. Rom. vL 7. 
 Likewise reckon ye yourselves to be dead vinto sin. Rom.vi. 11. 
 By whom the world is crucified unto me. Gal. vi. 14. 
 
 What do you mean hy a new birth unto righteousness ? 
 
 Receiving a new and divine nature totally opposed to 
 the corrupt nature we derived from Adam. The hearts 
 and affections of those who are thus born again are set 
 upon God, and their constant desire is to please and obey 
 him. 
 Which were born not of the will of man, but of God. John i. 1 3. 
 Except & man be born again, he cannot see the kingdom of 
 
 God. John iii. 3. 
 You hath he quickened who were dead in trespasses. Eph. ii. 1. 
 And be renewed in the spirit of your mind. Eph. iv. 23, 24. 
 Being born again — by the word of God. 1 Pet. i. 23. 
 That w€ being dead to sin, should live unto righteousness. 
 
 1 Pet. ii. 24. 
 Whosoever is born of God doth not commit sin. 1 John 
 
 iii. 9. 
 Whatsoever is bom of God overcometh the workL 1 John 
 
 V. 4. 
 Renew a right spirit within me. Ps. IL 10. 
 Do all baptized persons partake of this inward gmce ? 
 No: children may receive the Holy Ghost, in answer 
 
10 ON BAPTISM. 
 
 to the prayers offered for them at their baptism ; but the 
 outward sign will not profit those who live and die with- 
 out the inward grace. 
 Circumcise, therefore, the foreskin of your heart. Deut. x. 16. 
 He that belitvetk, and is baptized, shall be saved. Mark xvi. 16. 
 Abraham was circumcised after he became a believer; 
 Ishmael was circumcised, who probably never believed; 
 and Isaac was thus initiated into the Church when he was 
 only eight days old, and of course before he believed. 
 
 The belief here required is a personal application to 
 Jesus. It is not enough to confess him with our mouth, 
 but our hearts must also be influenced, (Rom. x. 9,) other- 
 wise our faith will be of as little avail as that of Simon 
 Magus. 
 Then Simon himself believed also, and was baptized. Acts 
 
 viii. 13. 
 Peter said to him — Thou hast neither part nor lot in this matter : 
 
 for thy heart is not rij^ht with God. Acts viii. 21. 
 Can any man forbid water, that these should not be baptized? 
 
 (viz. Cornelius, and his family.) Acts x. 44. 47. 
 Circumcision is that of the heart. Rom. ii. 25. 29. 
 In Christ Jesus neither circumcision availeth any thing, nor un- 
 circumcision, but a new creature. Gal. vi. 16. 
 
 " What is required of persons io be baptized .?" 
 
 " Repentance, whereby they forsake sin : and Faith, 
 whereby they steadfastly believe the promises of God 
 made to them in that Sacrament." 
 
 *' Wh^ then are infants baptized^ when by reason of their 
 tender age they cannot pei form them?"^^ 
 ^^ Because they promise them both, viz. repentance and 
 faith, by their sureties,''^ (or sponsors,) who are called upon 
 to see that the children be brought up in a religious man- 
 ner.*^ As persons in any agreement are bound by the en- 
 gagements of their representatives, and receive the benefits 
 of the contract ; so in the baptismal covenant, children 
 promise repentance and faith by their sureties, " which- 
 promise^ when they come to age, themselves are bound to per- 
 form ^ 
 Article 25. — ^In such only as worthily receive the same, the sa- 
 craments have a wholesome effect or operation. 
 All baptized persons do not partake of the blessings 
 attending baptism, because they do not all repent and be- 
 lieve. For man having broken his baptismal promise to 
 
 * See note at the end of the chapter, page 12. 
 
ON BAPTISM. II 
 
 God, God is freed from the performance of the promises 
 he made at baptism to man. 
 
 TVhat dues the Catechism say ive are made in baptism ? 
 
 Members of Christ, children of God, and inheritors of 
 the kingdom of heaven. 
 
 What is it to be a member of Christ ? 
 
 It is to be united to him, as the branch is to the vine, 
 and as the members are to the body, Christ being the 
 head. It is to be a member of his cliurch, vi^hich is his 
 body. 
 — The church which is his body. Eph. i, 22, 23. 
 Now ye are the body of Christ, and members in particular. 
 ICor. xii. 27. 
 This union is obtained by faith 'm Christ, and in bap- 
 tism we make a profession of it, and receive the outward 
 sign of it. 
 Yield your members as instruments of righteousness. Rom, 
 
 TVIiat is it to be a chiid of God ? 
 
 It is to be adopted into his family, treated as a son, and 
 to be trained up for his kingdom. 
 If his children keep not my law. Ps. Ixxxix. 30, kc. 
 As many as received him, to them gave he power to become the 
 
 sons of God. John i. 12. 
 As many as are led by the Spirit of God, they are the sons 
 
 of God. Rom. viii. 14. 
 I— will be a father unto you, and ye shall be my sons and 
 
 daughters, saith the Lord Almighty. 2 Cor. vi. 18. 
 Be ye followers of God, as dear children. Eph. v. 1. 
 Behold what manner of love — to be called sons of God. 1 John 
 
 iii. 1. 
 Every one that loveth is born of God. 1 John iv. 7. 
 
 What is it to be an inheritor of the kingdom of heaven ? 
 
 It is to have a title to the kingdom of heaven, founded 
 on the promises of God, in Christ Jesus, to his children ; 
 and, after death, to obtain possession of the inheritance. 
 Come, ye children of my father, inherit the kingdom prepared 
 
 for you. Sec, Matt. xxv. 34. 
 I go to prepare a place for you. John xiv. 2, 3. 
 The unrighteous shall not inherit the kingdom of God. 1 Cor. 
 
 vi. 9. 
 If children, then heirs — heirs of God. Rom. viii. 17. 
 The heir, as long as he is a child, diflfereth nothing from a ser- 
 vant. Gal. iv. 1. 
 Who hath begotten us again to an inheritance, &c. 1 Pet 
 i. 3, 4, 
 
52 ON REPENTANCE. 
 
 Collect, for the Ciraimcision of Christ. — Grant us the true ci? 
 cumcision of the Spirit, that our hearts and all our members 
 bein^ mortified from all worldly and carnal lusts, we may in 
 all thirds obey thy blessed will. 
 
 NOTE. 
 
 THE OBLIGATIONS AND DUTIES OF SPONSORS. 
 
 It is an error to suppose tJiat, the promises of baptism are made by spon- 
 sors in Mieir own name or behalf. "Tlie whole engagement," Bishop 
 G-riswold rewiarks, " is marie m the name of the child, a»d nothing more 
 ur less is retjuired or intended. The sponsor expresses audibly that en- 
 l^agement which baptism lays upon the infant. . . . They act as afrents for 
 another iatl'^e performarfce of a ' chairtable wo^k ■/ and what they engage 
 i.s not for themselves, but for the child only : . . .they projw/ae to perform no^ 
 thing . . . not even that they will teach the child religion,, or bring him up in 
 the faithand fear ofGod. ifut it is highly necessary that this shouldby some 
 one or more be done ; in the nature of the thing it is most proper, and i6 
 is generally expected, that they who present the child to baptism shouli! 
 see to the performance of this most esseDtia-l duty. And accordingly 
 the church as she ought enjoins it upon thern, ' it is your parts and duties 
 to see that this infant be taught,' &c. .. . This is no part of their verbal en- 
 gagement, but in the reason of the thing, as also from the authority of th« 
 ehurch and the genera;i understanding of Christians, it jusSly rests upon 
 them, and would so rest, though no responses were made." — Bishop Gris- 
 wold's Pastoral Address to the Members of the P. E. Church in the 
 Eastern Diocese." 
 
 With respecS tO' the authority of sponsors thus to set in behalf of in- 
 f-ints, and the obligation of their acts upon those whom they represent. 
 Archbishop Seeker remarks, — 
 
 " Certainly, we are not bound to do v/hate^'er airy other person shall 
 fake upon to promise in our name. But if the thing jTromi-sed be part of 
 nn agreement advantageous to us, we are plainly bound in point of interest, 
 and indeed of conscience too-, for we ought to consult our own happiness. 
 Even by the laws of men, persons unable to express their consent are 
 yet presumed to consent to what is for th-eirown good; and obligations 
 are understcH)d to lie upon them from such presumed consent for ever : 
 especially if there be a rep'resentalive acting for them who is empowered 
 so to do. And parents are empowered by nature to act for their children : 
 and by Scripture to do it in this very case ; and therefore may employ 
 others to do it under them." — Lectures on the Catechisin, p. 36, of the 
 first American edition; pubhshedat Columhu's, OTiio, by J. N. Whiting, 
 to which all the refereiKjea in this volume, from this author, are made. 
 
 CHAPTER III, 
 
 ON REPENTANCE. 
 
 You say that Repentance and Faith are required of all wh& 
 are baptized : What is Repentance ? 
 A genuine sorrow for havinor offended God. That sor- 
 row for having done wrong, which is occasioned merely 
 
ON REPENTANCE. 13 
 
 by the fear of punishment, is not true repentance. A ma- 
 lefactor, who is about to be executed, may be very sorry 
 that he has forfeited his life by his crimes; and a bad man, 
 on his death-bed, may be very sorry that he is to be sent 
 to everlasting torment : and yet, if an opportunity were 
 afforded them, both would return to their old sins, and 
 their sorrow would last no longer than their danger. Real 
 penitenis are very frequent and particular in making con- 
 fessions of their secret sins to God, and do not content 
 themselves with talking much of their ow^n baseness and 
 unworthiness, and of their tjood intentions, but really for- 
 sake sin, and " bring forth fruits meet for repentance." 
 
 The progress of true repentance is admirably illustrated- 
 by the parable of the Prodigal Son. It begins with rejlec- 
 Hon : this leads to self-examination : this ends in convic- 
 tion, accompanied with faith: these are followed by con- 
 trition and sorrow, which settle into hatred and loathing of 
 sin. To constitute such a repentance, there must be a 
 desire of mercy and deliverance; an actual application for 
 it in retirement, by groanings which cannot be uttered ; a 
 ceasing to do evil, and a learning to do well ; an abound- 
 ing in the work of the Lord, and an active desire to ad- 
 vance his glory. 
 
 The word of God informs us (2 Cor. vii. 10) that godly 
 sorrow worketh repentance to salvation, not to be repented 
 of; but the sorrow of the world worketh death ; and we 
 have examples of the effects produced by both kinds, that 
 we may examine ourselves, and know to which class our; 
 sorrow, when we have done wrong, belongs. 
 
 Examples of what is called " the Sorrow of the World,'''' 
 
 Cain. Gen. iv. 13, 14. 
 
 Esau. Gen.xxviii.34.Heb.xii.l' 
 
 Pharaoh. Exod. x. 16. 
 
 Saul. 1 Sam. xv. 30. 
 Ahab. 1 Kings xxi. 25. 29. 
 Judas. Matt, xxvii. 3. 
 
 Job. Job xlii. 6. 
 Manasseh. 2 Chron. xxxiii. 13. 
 David. Ps. xxxii. 3 — 5 ; li. 
 Ephraira. Jer. xxxi. IS. ^ 
 Woman who was a sinner. Luke 
 vii. 37. 46. 
 
 Examples of true Repentance. 
 
 Prodigal Son. Luke xv. 12. IS.'. 
 
 7-accheus. Luke xix. 8. 
 
 Peter went out and wept bitterly .- 
 
 Luke xxii. 62. 
 Thief on the cross. Luke xxili* 
 
 40 — 43. 
 
 fVhat is the state of mind of a penitent ? 
 Turn tliou rae, and I shall be turned. Jer. xxxi. 18. 
 3 
 
14 ON REPENTANCfi. 
 
 That thou mayest remember, and be confounded. Ezek. xvi. 63. 
 And ye shall loathe yourselves — for all your evil. Ezek. xx. 43; 
 
 xxxvi. 31. 
 They shall look on me whom they pierced, and mourn. Zech. 
 
 xiu 10-. 
 fP'ky is repentance necessary for all men 7 
 
 1. Because all have sinned. 
 
 If I justify myself, mine ov;n mouth shall condemn me. Job 
 
 ixv 20. 
 There is not a just man upon earth, that sinneth not. Eccl. 
 
 vii. 20. 
 We are all as an unclean thinjik Isa. Ixiv. 6. 
 All have sinned, and dome short of the glory of God. Rom. 
 
 iii. 23. 
 If we say that we have no sin. wp deceive ourselves. 1 John i. 8. 
 
 2. Because God commands it. 
 Turn ye at my reproof. Prov. i. 23. 
 
 Repent, and turn yourselves from all your transgressions. 
 
 Ezek. xiv. 6; xviii. 30. 
 Repent ye, for the kin2;dom of heaven is at hand. Matt. ili. 2 ; 
 
 iv. 17. 
 'Repent ye, and believe the gospel, Mark i. 15. 
 They went out, and preached that men should repent. Mark 
 
 vi. 12. 
 That repentance and remission of sins should be preached. 
 
 Luke xxiv. 47. 
 Repent and be baptized, every one of you> Acts ii. 38. 
 Repent, therefore, that your sins may be blotted out. Acts iii. 19. 
 God commandeth all men everywhere to repent. Acts xvii. 30. 
 Repent, and do works meet for repentance. Acts xxvi. 20. 
 Remember from whence thou art fallen, and repent. Rev. ii. 5, 
 Repent, or else I will come unto thee q\nckly. Rev. ii. 16. 
 Remember how thou hast received — and repent. Rev. iii. 3. 
 
 3. Be<*.ause ccnscience tells us so, and all men promise 
 themselves to repent at some future day. 
 
 Felix trembled, and answered, Go thy way for this time ; when 
 I have a convenient season, I will call for thee. Acts xxiv. 25. 
 
 4. Because the mind must be prepared for pardon by 
 /•epentance, and without there can be no meetness for 
 heaven. 
 
 Except ye repent, ye shall all likewise perish. Luke xiii. 3. 5. 
 
 Can a man^ of himself ^ truly repeiU ? 
 
 No: repentance is the ^ift of God, the purchase of 
 Christ, and the work of the Spirit. 
 Every good and perfect gift is from above. James i. 17. 
 I came not to call the rigiiteous but sinners to repentance. 
 
 Matt. ix. 13. Mark ii. 17. Luke v. 32. 
 Him hath God exalted — to give repentance. Acts v. 3L 
 Then hath God also to the Gentiles gran/ted repentance unto 
 life. Acts xi. 18. 
 
ON REPENTANCE. 15 
 
 If God poradventure will give thom repentance. 2Tim. ii. 25. 
 Joy shall be in heaven over one sinner that repenteth. Luke 
 
 XV. 7. 
 The j^oodness of God leadeth thee to repentance. Rom. ii. 4. 
 Not Willi iiK that any should perish, but that all should come to 
 
 repentance. 2 Pet. iii. 9. 
 
 JV/iat promises are made to penifent sinners? 
 If thou shalt return unto the Lord — then he will have compas- 
 sion on thse. Deut. xxx. 2, 3. 
 If my people sliall humble themselves — then will I forgive their 
 
 sin. 2 Chion. vii. 14. 
 Whoso confesseth and forsaketh his sins shall find mercj% 
 
 Prov. xxviii. 13. 
 Let the wicked forsake his way — and return unto the Lord, 
 and he will have mercy on him — and abundantly pardon 
 him. Isa. Iv. 7. 
 If thou wilt return, Israel, then thou shalt not remove. Jer. 
 
 iv. 1. 
 If he turn from his sui — he shall not die. Ezek. xxxiii. 14, 15. 
 The returning prodigal was forgiven. Luke xv. 21, 22. 
 If we confess our sins, he is faithful and just to forgive us our 
 sins. 1 John i. 9. 
 The method in which God forgives sinners may be il- 
 lustrated by comparing a man, in his unregenerate state, 
 to a criminal under sentence of death. The prince, whose 
 laws he has broken, and whose justice he has offended, is 
 disposed to act with compassion towards him ; but he 
 chooses that the prisoner should throw himself on his 
 mercy, and crave life at his hands, before he will consent 
 to remit the punishment he has incurred. 
 
 Again: Sinners are placed in the situation of a company 
 of condemned rebels in a dungeon. A warrant arrives; 
 one is taken away and led out to execution, and his com- 
 panions behold him no more. They do not see what 
 becomes of him, and will not believe the report which is 
 brought them of the pains he suffered. Another and an- 
 other is taken away in the same manner ; still those who 
 remain suppose their companions are only released from 
 Misery, and carelessly expect their own turn. All this 
 '.ime, messengers from the kincr are employed in persuad- 
 ing them to submission, exhorting them to ask forgiveness 
 ^ind accept mercy. A few are prevailed on to comply 
 with these terms, and are dismissed : but the rest, seeing 
 .tio difference between those removed by warrant and those 
 •^et at liberty by pardon, persist in their obstinacy, and 
 treat the persuasions of their friendly advisers with neg- 
 lect and eoatempt. 
 
16 ON FAITH. 
 
 What is the chief means hy ivhich repentance is produced 7 
 
 A view of a crucified Saviour. The penitent, looking 
 at the cross of Christ, sees himself a sinner, and mourns 
 over those sins which crucified the Lord of life. 
 
 Unless we feel something of this, we are not real Chris- 
 tians. The only entrance to the way which leads to eter- 
 nal life, is by this godly sorrow and heartfelt repentance. 
 The passage is very difficult, and we must strive to enter 
 in at the strait gate. 
 
 Notwithstanding the necessity and benefit of repent- 
 ance, we must remember that it does not atone for sin. 
 
 How are we to obtain repentance ? 
 By prayer. 
 
 Prayers for repentance, in the Liturf^y. 
 Collect, Ash-Wednesday. — Create and make in us new and con 
 
 trite hearts. 
 Ahsoiution. — Let us beseech him to grant us true repentance. 
 Litany. — That it may please thee to give us true repentance. 
 
 How necessary is it for those who have not already re- 
 pented, to set about the important work immediately ! Do 
 not trifle with CJod. Difficulties will increase with aje. 
 
 CHAPTER IV. 
 
 ON FAITH. 
 
 What is Faith?* 
 
 St. Paul briefly defines it to be 
 The substance of things hoped far, the evidence of things not 
 seen. Heb. xi. 1. 
 
 Christ is the object of a Christian's faith, and the hope 
 set before us; faith is not a state of the understanding 
 merely, but of the heart. To believe testimony, and rely 
 on the promises of men, is natural ; but spiritual things 
 are so far beyond our appreliension, so humblinsf. and so 
 opposite to worldly pursuits, that we cannot believe the 
 things which concern our eternal salvation, so as to love' 
 them, and act upon them, (and none is true faith, but that 
 
 * See note at the end of tlie chapter, page 20. 
 
ON FAITH. 17 
 
 which worketh by love,) until the heart be changed by 
 grace. 
 
 Faith is founded on knowledge — a knowledge of God, 
 and of our own ruined condition, as revealed to us in the 
 Scriptures. It includes a determination not to continue in 
 this state. " O wretched man that I am ! who shall de- 
 liver me from the body of this death 1" It produces a con- 
 viction that if help comes, it must come from God, and 
 leads us to breathe such petitions as these: "Turn thou 
 me !" — " Undertake for me !" — " Wilt thou not revive 
 us V It brings us to the Redeemer, unites us to him, and 
 enables us to walk in that liberty wherewith he hath made 
 us free. 
 
 Thus if Christ be called 
 A Refuge, (Isa. xxv. 4,) Faith leads us to flee to him for shelter 
 
 from the wrath of God. 
 A Fountain, (Zech. xiii. 1,") Faith induces us to come to have 
 
 our guilt washed away. 
 The Brecul of Life, (John vi. 35,) Faith draws us to him as our 
 
 spiritual food ana sustenance. 
 Living Wafer, (John vii. 37,) Faith brings us to him to have 
 
 our thirst quenched. 
 A Shepherd, (Isa. xl. 11,) Faith causes us to follow him, and 
 
 seek his protection and guidance. 
 A Physician, (Matt. ix. 12.) Faith leads us not only to believe 
 
 in his power, but to go to him to be healed. 
 A High Priest (Heb. iv. 14,) an Advocate, (1 John ii. 1.) Faith 
 depends only on his atonement and intercession for pardon 
 and acceptance. 
 A Prophet, (Luke xxiv. 19,) Faith leads us to ask him to teach 
 
 us his will, with an intention, by his help, to do it. 
 A King, (Matt xxi. 5,) Faith leads us to submit in all things 
 to his autliority. 
 Such a faith has great power. 
 All things are possible to him that believeth. Mark ix. 23. 
 
 All men have not this Faith, (2 Thess. iii. 2,) which is 
 very different from a mere historical belief of the facts, 
 and a general and cold assent to the doctrines, contained in 
 the Bible. Such a Faith even bad men may have; nay, 
 the devils themselves believe thus far, as firmly as the 
 holiest saints. James ii. 19. 
 
 Eminent Examples of Faith, 
 
 Abraham offering Isaac his son. Gen. xxii. 10 — 16. 
 
 David said to Goliath, The battle is the Lord's, and he will give 
 
 you into our hands. 1 Sam. xvii. 45. 47. 
 Though he slay me, yet will I trust in him. Job xiii. 15. 
 Shadrach, Meshach, and Abednei^o. Dan. iii. 18. 
 3* 
 
18 ON FAITH. 
 
 Jonah s prayer when in the fish's belly. Jon. ii. 4. 
 
 Although the tig-tree shall not blossom — yet will I rejoice in the 
 
 Lord. Hab. iii. 17, 18. 
 Speak the word, and my servant shall be healed. Matt. -viii. 8. 
 The friends of the man sick of the palsy. Malt. ix. 2. 
 The woman with the issue of l)lood. Matt. ix. 22. 
 The Canaanitish woman. Matt. xv. 28. 
 Blind RartimeLis. Mark x. 52. 
 The woman who w as a sinner. Luke vii. 60. 
 Stephen was '• full of faith." Acts vi. 5. 
 Paul said, I believe God, that it shall be even as it was told me. 
 
 Acts XX vii. 25. 
 Heb. xi. mentions Abel, Enoch, Noah, Isaac, Jacob, Joseph, 
 
 Moses, and others, as patterns of faith. 
 
 TVhy is faith necessary for all men ? 
 
 1. Because it is by faith alone that we can be justified. 
 By the deeds of the law there shall no flesh be justified in his 
 
 sight. Rom. iii. 20. 
 Therefore we conclude that a man is justified by faith without the 
 
 deeds of the law. Rom. iii. 28. 
 To him that worketh not, [that is as a ground of justification,] 
 
 but believcth on him that justifieth the ungodly, his faith is 
 
 counted for righteousness. Rom. iv. 5. — See also v. 1. Gal. 
 
 ii. 16 ; iii. 8. 11. 21 — 24 ; v. 4, 5, &cc. &c. See also note on 
 
 justification by faith, page 21. 
 
 2. Because, without it, it is impossible to please God, 
 to profit by bis word, to resist the assaults of Satan, or to 
 have Christ formed in the heart, the hope of glory. 
 
 The sliield of faith, wherewitli ye shall be able to quench all the 
 
 fiery darts of the wicked. Iilph. vi. 16. 
 The word did not profit, not being mixed with faith. Heb. iv. 2. 
 Without faith it is impossible to please God. Heb. xi. 6. 
 
 3. Because all men are commanded to believe. 
 Believe in the Lord your God. 2Chron. xx. 20. 
 Look unto me, and be ye saved. Isa. xlv. 22. 
 
 This is my beloved son ; hear ye him. Matt. xvii. 5. Mark ix. 7. 
 Have faith in God. Mark xi."22. 
 
 This is the work of God, that ye believe in him. John \i. 29. 
 Him shall ye hear in all things. Acts iii. 22, 23 ; vii. 37. 
 Believe in the Lord Jesus Christ. Acts xvi. 31. 
 This is his commandment, that we should believe on the name 
 of his Son Jesus Christ. 1 John iii. 23. 
 Are all men invited to believe ? 
 Yes. 
 John came — that all men thnmgh him might believe John i. 7. 
 
 IVhat is the consequence of iinhelief? 
 
 He that believeth not shall be damned — is condemned al- 
 ready. Mark xvi. 15, 16. John iii. 18. 
 Take hoed, lest there be in any of you an evil heart of unbelief. 
 Heb. iii. 12. 
 
ON FAITH. 19 
 
 The unbelievins: siiall have their part in the lake that burneth 
 with fire and brimstone. Rev. xxi. 8. 
 
 flow are you to ohfaiyi this faith 7 
 
 By asking for it, and diligently seeking it in the use of 
 ordinances, remembering that faith is the gift of God, in 
 the use of means. 
 
 Faith cometh by hearin°:. Rom. x. 17. 
 
 To another, faith, by the same Spirit. 1 Cor. xii. 9. 
 
 The fruit of the Spirit is faith. Gal. v. 22. 
 
 By ?race ye are saved, throufrh faith — the ?ifl of God. Eph. ii. S. 
 
 Throujrh the faith of the operation of God. Col. ii. 12. 
 
 Jesus, the author and finisher of our faith. Heb. xii. 2. 
 
 We are exhorted to follow after faith. 1 Tim. vi. 11. 2 Tim. 
 ii. 22. 
 The Christian's life is a life of faith, that is, every 
 
 «lessing comes to him, by a believing application to Jesus 
 'Jhrist. 
 
 Ye are the children of God by faith in Christ Jesus. Gal. lii. 26. 
 
 The jui=t shall live by faith. Hab. ii. 4. Rom. i. 17. Heb. x. 38. 
 
 I live by faith of the Son of God. Gal. ii. 20. 
 
 We have access (to God) by faith in him (Christ.) Rom. v. 2. 
 Eph. iii. 12. 
 
 Christ dwells in the heart by faith. Eph. iii. 17. 
 
 By grace ye are saved, through faith. Eph. ii. 8. 
 
 Thy faith hath saved thee. Luke vii. 50. 
 
 Thou standest by faith. Rom. xi. 20. 
 
 By faith ye stand. 2 Cor. i. 24. 
 
 We walk by faith. 2 Cor. v. 7. 
 
 Fight tlie good fight of faith. 1 Tim. vi. 12. 
 What art the signs of true faith ? 
 
 1. Love to Christ and his people. 
 
 Onto you, which believe, he is precious. 1 Pet. ii. 7. 
 
 2. Hatred of sin. 
 
 Hereby we do know that we know him, if we keep his com- 
 mandments. 1 John ii. 3. 
 
 Examine yourselves whether ye be in the faith. 2 Cor. xiii. 5. 
 If you have reason to fear that you have not faith, make 
 application for it without further delay. If you hnd it to 
 be a hidden treasure, dig for it. If you are convinced that 
 it is a pearl of great price, sell all that you have, that you 
 may purchase it. Matt. xiii. 44. 46. If the principle have 
 already gained admission into your breast, though it be yet 
 as a grain of mustard-seed, let it encourage you to perse- 
 vere. Pray with the disciples, " Lord, increase our faith," 
 (Mark xvii. 5,) and adoptthe words and spirit of him who 
 said, " Lord, I believe, help thou my unbelief." Mark ix. 
 24. Call to mind the promises contained in the Scripture, 
 
20 ON FAITH. 
 
 (Matt. vii. 7,) " Ask, and it shall be given you." But 
 beware of callincr in question the power or the willingness 
 of God to fnlftl his promises, by relapsing into unbelief. 
 *' He that helieveth not, hath made him a liar." Say not, 
 that the object is beyond your reach, or that the means af- 
 forded you for obtaining it are insufficient. Men do not 
 believe, because they love darkness, and will not come to 
 the light, that they might have life. 
 
 Prayers for Faith, in the Liturgy. 
 Collect fur the \¥h Sunday after Trinity. — Give unto us the 
 
 increase of faith, hope, and charity. 
 Collect for St. Thomas's Day. — Grant us so perfectly, and 
 without all doubt, to believe in thy Son, Jesus Christ, that 
 our faith, in thy sight, may never be reproved. 
 Collect for St. Mark's Day. — Give us si:race, that being not like 
 children, carried away with every blast of vain doctrine, we 
 may be established in the truth of the Holy Gospel. 
 Collect in the Litany. — Grant, that in all our troubles we may 
 put our whole trust and confidence in thy mercy. 
 Pray that you " may hold the faith in unity of spirit, in 
 the bond of peace, and in righteousness of life." 
 
 NOTE. 
 
 ON FAITH. 
 
 Aright understanding of the nature of faith is go important, and the 
 views of it entertained by many are so confused, that it appears desirable 
 to add to whMt tlie author has said, the foUowinij clear and satisfactory 
 description of it from the Homily on ''true, lively, and Christian faith".-"' 
 
 "There is one faith, whicti in Scripture is called a dead faith; which 
 bringeth forth no good works, but is idle, barren, and unfruitful. And 
 this faith, by the holy apostle St. .lames, is compared to the faith of devils ; 
 which believe God to be true and just, and tremble for fear, yet they do 
 nothinit well, but all evil .... this faith is a persuasion and belief in 
 man's heart whereby he kooweth that there is a God, and asreeth unto 
 all truth of God's most holy word, contained in holy Scripture. So 
 that it consisteth only in believing the word of God that it is true. And 
 this is not properly called faith. But as he that readeth Ceesar's Com- 
 mentaries, believing the same to be true, hath thereby a knowledge of 
 Caesar's life and notable acts, because he believeth the history of Csesar, 
 yet it is not properly said that he believeth on Cssar, of whom he lookctli 
 for no help nor benefit: even so he th:it believeth that all that is spoken 
 of God in the Bible is true, and yet liveth so ungodly that he cannot look 
 to enjoy the promises and benefits of God ; althou<;h it may be said that 
 such a man hath faith and belief to the words of God ; yet it is not pro- 
 perly said that he believeth mGod, or hath such a faith and tru.st in God, 
 whereby he may surely look for grace, mercy, and everlasting life at 
 God's hand, but rather for indignation and punishment, according to the 
 merits of his wicked life. . . . Another fairh there is in Scripture which 
 is not as the fore.said faith, idle, imfruitful, and dead, but worketh by love, 
 as Sr. Paul declares ; which as the other vain faith is called a dead" faith, 
 so this may be called a quick or lively faith.— And this is not only the 
 common belief of the articles of our faith ; but it is also a true trust and 
 
ON FAITH. 21 
 
 confidence of the mercy of God through our Lord Jesus Christ, and a 
 
 steadfast hope of all good things to be received at God's hand This 
 
 is the true, lively, and unfeiirned Christian faith, and is not in the uioutli 
 and outward profession only, but it liveth and slirreih inwardly in llie 
 heart. And this faith is not without hope and trust in God ; nor without 
 the love of God and of our neijrhbours ; nor without the fear of God ; nor 
 without the desire to hear God's word, and to follow the same in eschew- 
 ing evil, and doing gladly all good works. This faith, as St. Paul describes 
 it, is the sure ground and foundation of the benefits which we ought to 
 look for and trust to receive of God, a certificate and sure looking for 
 them, although they yet sensibly appear not unto us." 
 
 The reader will probably find nowhere else so intelligible and just an 
 explanalion of the scriptural doctrine on this subject as may be found in 
 the Homily from which this quotation is made. The Homilies are declared 
 bv the Church of England to contain "a godly and wholesome doctrine," 
 and ttie thirty-fifth article, in which this declaration is made, is received 
 by the Protestant Episcopal Church in the United States, " so far as it de- 
 clares the book of Homilies to be an explication of Cliristiaii doctrine, 
 and instructive in piety and morals." Whenever then we quote the 
 Homilies on matters of doctrine or practical religion, >ve set forth the 
 doctrines of that church. 
 
 ON JUSirFICATION BY FAITH. 
 
 Having set before the reader the nature of faith, it is important to say 
 something of its most important olfice. viz. as the means of our jzisti- 
 Jication. The following extract. from the Ri,-v. William Hammond, an 
 old writer of the Ciiurch of England, presents a clear and satisfactory 
 view of the subject, and is the more valuable from its reference to the 
 Articles and Homilies. Mr. Hammond's first quotation from the Homily 
 on the Salvation of man, (called in the eleventh article the Homily on 
 .Justificafien. from its leading subject,) Is in our extract continued, so as 
 to include some observations which are particularly worthy of attention 
 for their just and discriminating views of this great doctrine. The 
 whole Homily (and indeed all the Homihes) should be attentively studied 
 by every reader. 
 
 "Theauthor or efficient cause of our justification is God. He it is that 
 confers this unspeakable privilege upon us; and, therefore, he is called 
 the justlfier of him that believeth in Jesus. Rom. iii. 2G. He is said to 
 justify the ungodly, Rom. iv. 5. It is God that justifieth. Rom. viii. 33. 
 Ilence he is said to reconcile the icorld unto himself 2 Cor. v. 19. And, 
 indeed, who can forgive sins but God alone 1 Who can justily souls but 
 only the most high God? This is his peculiar prerogative; and the in- 
 strumental cause or means on our part is faith, which we are now to 
 show. And here I might transcribe the whole Homily on the Salvation 
 of Man, for it is all to our purpose ; but this I refer the reader to at his 
 leisure. I shall only just mention one or two passages. 
 
 "The Homily aforesaid hath these words; 'St. Paul declareth here 
 nothing upon the behalf of man concerning his justification, but only a 
 true and lively fail h—?LnA yet that faith doth not shutout repentance, 
 hope, love, dread, and the fear of God, to be joined with faith in every man 
 that is justified, but it shutteth them out jfrom the office of justifying ' 
 'Neither doth faith shut out the justice [or righteousness] of our good 
 works, necessarily to be done afterwards of duty towards God— for we 
 are most bounden to serve God in doing good deeds commanded by him 
 in his Holy Scripture, all the days of our life— but it exchideth them, so 
 that we may not do them to this'intent, to he made just by doing of therru 
 For all the good works that we can do be imperfect ; and tnerefore not 
 able to deserve our justification : but our justification doth come freely, 
 by themere mercy of God; and of so great and free mercy, that whereas 
 
22 ON FAITH. 
 
 all the world was not able of themselves to pay any part towards their 
 ransom, it pleased our heavenly Father, of his infinite mercy, without 
 any desert or deserving, to prei)are for us tlie most precious jewels of 
 Christ's body and blood; wliereliy our ransotn might be fully paid, the 
 law fulfilled, and his justice fully satisfied. So that Christ is now the 
 righteousness of all them that do truly believe in liim. He f t them paid 
 their ransom by his deatli. He for them fulfilled the law in his life. So 
 that now in him and by him every true Christian man may be called a 
 fulfiUer of the law: forasmuch as that which their infirmity lacked, 
 Christ's justice [or righteousness] hath supplied.' 
 
 Though all other graces are in the soul at tlie same time faith is, yet it 
 is in the prerogative of faith only to justify. So afterwards; "Tliis sen- 
 tence, that we be justified by fait li only, is not so meant of theui, that 
 the said justifying faith is alone in man without true repentance, hope, 
 charity, dread, and the fear of God, at any time ami seasim " Though 
 faith only ju.stifles, yet justifying faith is not separate from repentance, 
 hope, love, and other fruits of the Spirit. It is the proper office of faith 
 to justify, for faith is the grace that is just suited for this purpose. As 
 the eye is fitted for seeing, or the hand for acting, so is faith exactly fitted 
 for justifying, i. e. for seeing Christ, and talking hold of him for strength 
 and righteousness ; but as neither the eye sees, nor the hand acts sepa- 
 rate from the body, (for destroy the subject or organ, and its act is also 
 destroyed,) so neither does faith justify separate from other graces, (for 
 then it would not be true living faith ;) yet it alone justifies, the office of 
 justification is its peculiar privilege, and the other divine principles in 
 the heart have no share in this affair. In short, though faith and all other 
 Christian virtues and graces are in the heart at the time of our justifica- 
 tion, yet those other virtues and graces have no hand in our justification, 
 but justification is the office and prerogative of faith alone. 
 
 In the third part of this Homily it is said, We be justified by faith only ; 
 which is thus explained : "We put our faith in Christ, that we be justi- 
 fied by him only, that we be justified by God's fres mercy, and the merits 
 of our Saviour Christ only, and oy no virtue or good worlcs of our own 
 that are in us, or that we can be able to have or to do for to deserve the 
 same ; Christ himself only being the cause meritorious thereof" Here 
 our own works and virtues are excluded, and Christ asserted to be the 
 meritorious cause of our justification. What, then, becomes of the 
 opinion of those who extol the merit of works, and assign them a part in 
 our justification 1 Some are willing to make an evasion here : " We (say 
 they) hold, that works are a condition, but not a meritorious condition of 
 our justification." But if works are not meritorious, how can they be 
 any condition at all of our justification? I leave this difficulty for our 
 adversaries to explain. 
 
 In the second part of this Homily, the testimonies of Hilary, Basil, and 
 Ambrose, are produced ; and Origen, Chrysostom, Cyprian, Augustine, 
 Prosper, Oecumenius, Phocius, Bernardus, and Anselm, are mentioned 
 as advocates and espousers of this doctrine of free justification ; which 
 is designed on purpose to show the concurrence of Greek and Latin 
 fathers in this important and everlasting truth. 
 
 I must just mention the eleventh Article, which is clear and explicit; 
 It is entitled, 
 
 OP THE JUSTIFICATION OF MAN. 
 
 "We are accounted righteous before God, only for the merit of our 
 Lord and Saviour Jesus Christ, by faith, and not for our own works or 
 deservings. Wherefore that we diVa justified by faith only, is a most 
 wholesome doctrine, and very full of comfort, as more largely is express- 
 ed in the Homily oi Justification." The doctrine of justification by faith 
 only is here so clearly delivered, and so positively asserted, that one 
 
ON THE PROMISES MADE AT BAPTISM. 23 
 
 would think nofhing but corrupt nature, an evil heart of unbelief, 
 prejudice, or worldly interest, could incline men to unriersland this 
 article in any other sense, or constrain ihcni to put a double nieaninjj 
 upon it. Our reformers lierc call it a wholesome doctrine, ami very full 
 of comfort ; and kll who experih-nce it, fimJ It so ; althonich those who do 
 not experience it, do not know either the wholesomeness or comfort of it. 
 Many people have the doctrine of justification by faith in their heads, but 
 yet are very miserable for want of havmg it in their hearts. 
 
 CHAPTER V. 
 
 ON THE PROMISES MADE AT BAPTISM. 
 
 IVbat did your Sponsors for you at your Baptism ? 
 
 "They did promise and vow three things in my name: 
 First, that I should renounce the devil and all his works, 
 the pomps and vanity of this wicked world, and all the 
 sinful lusts of the fiesh. Secondly, that I should helieve 
 all the articles of the Christian Faith. And, thirdly, that 
 I should keep God's lioly will and commandments, and 
 walk in the same all the days of my life." 
 What is meant by the devil ? 
 
 An evil spirit, the prince of the fallen an;^e]s, who is 
 invisible, but very busy and powerful. He is the impla- 
 cable enemy of the whole human race, and especially of 
 believers, whose ruin and misery he is always aiming to 
 effect. He occasioned the fall of our first parents, seduc- 
 ing Eve, by a lie, to take of the forbidden fruit. 2 Cor. xi. 
 3. Under him are numbers of other wicked spirits, who 
 are always at hand to tempt men to sin, and who will 
 finally become the tormentors of such as die in a state of 
 unbelief. 
 
 He is mentioned in Scripture under various names : 
 
 Satan, (t. c. Adversary or Accuser.) God of this world. 2 Cor. iv. 4. 
 
 Job i 6. Zech. iii. I. JBelial. (/. e. extremely wicked.) 
 
 Lucifer. Isa. xiv. 12. 2Coi. vi. 15. 
 
 Tempter, (even of our Lord.) Matt, 
 
 iv. 3 
 Beelzebub. Matt. xii. 24. 
 Strorg man armed. Luke xi. 21. 
 Liar and Murderer. John viii. 44. 
 Prince of this world. John xii. 31 ; 
 
 xiv. 30. jThe-old Serpent. Rpv. xii 3. 
 
 Ruler of the darkness of this world. Accuser. Uev. xii.iO 
 
 Rnh tri lO r» : T> „ _, " i / 
 
 Roaring Lion. 1 Pet. v. 8. 
 
 K sinner frota the beginning. 1 John 
 
 iii. 8. 
 Apollvon, (the Destroyer.) Rev. 
 
 ix. 11. 
 Dragon. Rev. xii. 3. 
 
 Eph. vi. 12. iDeceiver. Rev. kx. 10. 
 
24 ON THE PROMISES MADE AT BAPTISM. 
 
 Surely, when we consider his power and subtlety, we 
 have great reason to pray, " Lead us not into temptation." 
 The Liturgy contains many petitions for deiiverance 
 from his wiles. 
 In the Liluiry. — From the crafts and assaults of the devil. From 
 all the deceits of the world, the flesh, and the devil, deUver us. 
 Frayer afttr Ike Litany. — That those evils which the craft and 
 subtlety of the devil or man worketh against us, be brought 
 to naught. 
 Collect, \Stfi Sunday after Trinity. — Grant thy people grace 
 to withstand the temptations of the world, the llesh, and the 
 devil. 
 
 What are the works of the devil P 
 
 Whatever is sinful, and contrary to the will of God, as 
 lying, swearing, sabbath-breaking, envyings, contentions, 
 theft, murder, uncleanness, hatred, drunkenness, &c. Gal. 
 V. 19— 2L 
 He blinds the eyes of -those that believe not. 2 Cor. iv. 4. 
 He corrupts the mind. 2 Cor. xi. 3. 
 He worketh in the children of disobedience. Eph. ii. 2. 
 
 He keeps men from seeking salvation. 
 He sows tares with the good seed. Matt. xiii. 39. 
 He catches the word out of the heart. Matt. xiii. 19. Luke viii. 12. 
 He leads men captive at his will. 2 Tim. ii. 26. 
 
 He tempts men to apostasy. 
 He put into the heart of Judas to betray his Lord. John xiii. 
 
 2. 27. 
 He filled the heart of Ananias to lie. Acts v. 3. 
 
 We are warned to be on our guard, and to resist his at- 
 tacks. 
 Neither give place to tlie devil. Eph. iv. 27. 
 Put on the whole armour of God, that you may stand against 
 
 the wiles of the devil. Eph. vi. 11. 
 R.esist the devil, and he will flee from you. James iv. 7. 
 Be sober, be vigilant, because of your adversary the devil. 
 
 1 Pet. V. 8. 
 Whom resist, steadfast in the faith. 1 Pet. v. 9. 
 That you may not be overcome and caught in his 
 snares, endeavour to preserve a continual sense of the om- 
 nipresence and omniscience of God, and of the duty you 
 owe to him. When temptation assails you, ask with Jo- 
 seph, " How can I do this great wickedness and sin 
 against God T' Gen. xxxix. 9. 
 
 Recollect, too, that Satan is often transformed into an 
 angel of light, in order to deceive. 2 Cor. xi. 14. Beware 
 then how you attempt to refute his suggestions by your 
 own weak and unassisted reason. Hold no parley with 
 
ON THE PROMISES MADE AT BAPTISM. 25 
 
 him, but say, " Get thee behind me, Satan :'* and hide 
 
 the word of God in your heart, as Jesus did, that you may 
 
 be abl« at once to put him to silence with " It is written." 
 
 The Son of (iod was manifested that he might destroy the works 
 
 of the devil. 1 John iii. 8. 
 
 Ultat is meant by pomps a7id vanity 1 
 
 By pomps are meant the pride of life ; all ostentatious 
 display of greatness and riches; the worldly ambition 
 and distinction which seeks the " praise of men," and not 
 " the honour which cometh from God only ;" and such 
 worldly objects in general as captivate the heart, and with- 
 draw it from God. 
 
 Vanities consist of empty pleasures and amusements, 
 finery in dress, and frivolous occupations. 
 
 These we must renounce; we must not only forsake 
 them outwardly in our life and conversation, but resist 
 them inwardly in our thoughts and desires. 
 
 How do you 'prove the duty and necessity of this ? 
 
 Thou shalt not follow a multitude to do evil. Exod. xxiii. 2. 
 
 Be not conformed to this world. Rom. xii. 2. 
 
 Have no tellowship with the unfruitful works of darkness. Eph, 
 V. 11. 
 
 Let every one that nameth the name of Christ depart from ini- 
 quity. 2 Tim. ii. 19. 
 
 The friendship of the world is enmity with God. James iv. 4. 
 
 Love not the world, neither the things that are in the world 
 1 John ii. 15. 
 
 Tlliy do you say " This wicked world V 
 
 The whole world lieth in wickedness, i. e. is under the influence 
 of the devil. 1 John v. 19. 
 
 JVhat are the " sinful lusts of the flesh 1" 
 
 The whole corrupt nature, with all evil tempers, dispo- 
 sitions, thoughts, and desires. 
 When lust hath conceived, it bringeth forth sin. James i. 15. 
 Abstain from fleshly lusts, which war against the soul. 1 PeU . 
 
 ii. 11. 
 The lust of the flesh, the lust of the eye, and the pride of life, . 
 are not of the Father. 1 John ii. 16. 
 
 We must not indulge in sinful desires, nor give way to 
 bad tempers, nor be found in bad practices ; but aim to 
 mortify and subdue our sinful affections. 
 Take heed ye be not given up to your heart's lusts. Pa. 
 
 ixxxi. 12. 
 Flee youthful lusts. 2 Tim. ii. 22. 
 
 Denying ungodliness and worldly lusts, live soberly. Titua 
 ii. 12. 
 
 4 
 
26 ON THE PROMISES MADE AT BAPTISM. 
 
 The punishment of the Israelites in the wilderness is 
 recorded as an awful example to those who lust after evil 
 things. 1 Cor. x. 6. Num. xi. 4. 33, 34. 
 
 The consideration that Christ died to save us from the 
 tyranny of our three great enemies, the world, the flesh, 
 and the devil, and that his grace is promised for our sup- 
 port under the conflict, should excite us to fight manfully 
 against them.* 
 Christ died to deliver us from this present evil world. Gal. i. 4. 
 Walk in the Spirit, and ye shall not fultil the lusts of the llesh. 
 
 Gal. V. 16. 
 They that are Christ s have crucified the flesh, with the affec- 
 tions and lusts. Gal. v. 24. 
 That he should no lon^Acr live in the flesh to the lusts of men^, 
 but to the will of God. 1 Pet. iv. 2. 
 
 What was the second thing your Sponsors promised for you? 
 That I should believe all the Articles of the Christian 
 faith. 
 
 True faith has been described, and its necessity shown. 
 See Chap. IV. 
 He that believeth not shall be damned. Mark xvi. 16. 
 Without faith it is impossiele to please God. Heb. xi. 6. 
 
 What was the third thing your Sponsors promised fur you? 
 That I should keep God's holy will and commandments, 
 and walk in the same all the days of my life. 
 
 Where is Godh holy will summed up ? 
 
 In the ten commandments. 
 Not every one that saith unto me, Lord, Lord, &c., but he that 
 doeth the will of my Father who is in heaven. Mattvii. 21. 
 If thou wilt enter into life, keep the commandments. Matt. 
 
 xix. 17. 
 Blessed are thev that hear the word of God, and keej) it. Luke 
 xi. 28. 
 
 * The following suggestions of Archbishop Seeker deserve our serious 
 attention. 
 
 "I must desire you to observe, concerning each of the thinos which 
 we renounce in Baptism, that we do not umJertake wliat is beyond our 
 power ; that the temptations of the devil sliall never beset and molest us-, 
 that the vain siiovv of tiie world sliall never appear inviting to us; that 
 our own corrupt nature shall never prompt or iticline us to evil: but 
 we undertake what, through the grace of God, though not without it, is 
 in our power: that we will not either designedly or carelessly give these 
 our spiritual enemies needless advantages against us; and that, \yith 
 whatever advantage they may at any time attack us, we will never yield 
 lothem, but always resist tliein with the utmost prudence and strength." 
 , —Lectures on Ike Catechistu, p. 33. 
 
ON THE PROMISES MADE AT BAPTISM. 27 
 
 We are to make them the daily rule of our life, and to 
 walk in them, which implies activity. 
 Good works, wliich (lod liatli before ordained, that we should 
 walk m them. Eph. ii. 10. 
 
 Huw long is this obedience required? 
 
 All the days of my life. Not only in our childhood, 
 when we are subject to our parents, masters, and teachers, 
 but when we are grown up, and no longer under their con- 
 trol. 
 Might serve him in holiness and righteousness all the days of 
 our life. Luke i. 75. 
 
 ^^ Bast thou not think that thou art bound to believe, and to 
 do as they have promised for thee ?"* 
 "Yes, verily; and by God's help so I will: and I 
 heartily thank our heavenly Father, that he hath called me 
 to this state of salvation, through Jesus Christour Saviour. 
 And I pray unto God to give me His grace, that I may 
 continue in the same unto my life's end." 
 
 Why are you bound to believe and to do these things ? 
 
 Because what my Sponsors promised was in my name, 
 and for my benefit; and because God requires it as rny 
 duty.f 
 
 If we do not repent and believe, baptism will avail us 
 nothing: but if we had not been baptized, we should not 
 be at all excused for neglecting these important duties. 
 He is not a Jew who is one outwardly. Rom, ii. 28. 
 
 If in future life, you are workers of iniquity, the privi- 
 leges of baptism will increase your condemnation, and it 
 will be more tolerable for Sodom and Gomorrah, in the 
 day of judgment, than for you. 
 
 Are we able to do these things of ourselves ? 
 No. 
 Without me ye can do nothing. John xv. 5. 
 God worketh in you both to vvill and to do. Phil. iL 13. 
 
 From Him " all holy desires, all good counsels, and all 
 just works, do proceed." — 2d Collect Evening Prayer. 
 
 His help is to be had by prayer, and the grace which 
 he communicates is abundantly sufficient. 
 
 * See note at the end of the chapter, page 30. 
 
 t Ibid., second part. See also the remarks of Archbishop Seeker Id 
 tile note to Chapter II. 
 
28 ON THE PROMISES MADE AT BAPTISM. 
 
 In the Liturgy we pray, 
 
 3d Collect Murning Prayer. — That all our doings being ordered 
 by thy governance, kc. 
 
 4th Sunday in Adveiit. — With great might succour us. 
 
 \st Sunday after Epiptuiny. — May have grace and power faith- 
 fully to fulril the same. 
 
 4M Sunday after Epiphany. — By reason of the frailty of our 
 nature we cannot always stand upright ; Grant to us such 
 strength, &c. 
 
 2d Sunday in Lent. — Keep us both outwardly in our bodies 
 and inwardly in our souls. 
 
 Easter Sunday. — Put into our minds good desires. 
 
 4th Sunday after Easter- — Who alone canst order the unruly 
 wills and affections of sinful men; Grant unto thy people 
 that they may love, &c. 
 
 Ist Sunday after Trinity. — We can do no good thing without 
 thee. 
 
 9/A Sunday after Trinity. — That we who cannot do any thing 
 that is good without thee, may by thee be enabled to live 
 according to thy will. 
 
 loth Sunday after Trinity. — The frailty of man without thee 
 cannot but tall ; keep us ever by thy help from all thmgs hurt- 
 ful. 
 
 JVill he give us his grace in answer to prayer ? 
 
 Yes. 
 Ask, and it shall be given you. Matt. vii. 7. 
 Whatsoever ye ask in prayer, believing, ye shall receive. Matt. 
 
 XX i. 22. 
 If ye, being evil, know how to give good gifts, &c., how much 
 
 more shall your heavenly Father. Luke xi. 13. 
 If ye shall ask any thing in my name, 1 will do it. John 
 
 xiv. 14. 
 Whatsoever ye shall ask the Father in my name, he wiU give it 
 
 you. John xvi. 23. 
 
 yVhy are the blessings connected with Baptism^ and to which 
 you are called, described here as a state of salvation 1 
 Because we are thereby admitted to the privileges of 
 that covenant of grace by which salvation is given to man- 
 kind. 
 Jn what does salvation consist? 
 
 In being saved frona the love, practice, and dominion of 
 sin, and from hell, the punishment of sin : and in being 
 restored to the favour of God, and fitted for the enjoyment 
 of eternal life. 
 TVho are called to this salvation ? 
 
 Every one. 
 Look unto me and be ye saved, all the ends of the earth. Isa. 
 xlv. 22. 
 
ON THE PROMISES MADE AT BiPTISM. 29 
 
 Ho, every one that thirstcth, come ye to the waters. Isa. Iv. 1. 
 Come unto me, all ye that labour and are heavy laden. Matt. 
 
 xi. 2S. 
 Go ye into all the world, and preach the Gospel to every 
 
 creature, Sec. Mark xvi. 15, 16. 
 Go out into the hiirhways and hedges, and compel them to come 
 
 in. Luke xiv. 23. 
 That repentance and remission of sins should be preached in 
 
 his name amon^ all nations. Luke xxiv. 47. 
 If any man thirst let him come unto me, and drink. John 
 
 vii. 47. 
 Let him that is atliirst, come. And whosoever will, let liim take 
 
 the water of life freely. Rev. xxii. 17. 
 
 TVho calls us ? 
 
 Our heavenly Father. 
 
 Be not like the deaf adder, (Ps. Iviii. 4,) that stoppeth 
 her ear; nor like those, (Matt. xxii. 3,) who, when invited, 
 would not come ; do not " begin to make excuses," like 
 those mentioned in Luke xiv. 18 ; but obey the kind, the 
 gracious call, like Abraham, (Gen. xii. 1. 4.) Like Sa- 
 muel, (1 Sam. iii. 10,) say, "Speak, for thy servant 
 heareth;" and when bid to follow Christ, (like Matt. ix. 
 9,) arise and follow him. There is yet room. O delay 
 not till the door of mercy is closed on yoa for ever ! 
 
 This is a holy calling. 
 Who hath called us with a holy calling. 2 Tim. i. 9. 
 
 We are '■'• called to this state vf salvution through Jesus 
 Christ our Saviour.'" Every mercy we receive comes 
 through him, especially this new covenant of grace. He 
 is the Mediator. He opened the way for the salvation of 
 sinners, by the sacrifice of himself. 
 Who gave himself a ransom for all. 1 Tim. ii. 6. 
 
 From his merits our pardon and acceptance proceed : in 
 him the exceeding great and precious promises of the 
 Scriptures were made; and the gift of the Holy Spirit, by 
 which they are applied, is the purchase of his blood, O 
 how precious should he then be ! You say, ' I heartily 
 thank our heavenly Father^ that he hath culled me to this 
 state of salvation. "* You have indeed reason for the deepest 
 gratitude. Contrast your condition with that of millions 
 around you. Consider the Heathen, living without hope 
 and without God in the world, (Eph. ii. 12,) while you 
 have Bibles and instructers, and all those means of grace 
 which are able to make you wise unto eternal life. Show 
 forth then the praise of Him who hath thus blessed yoU: 
 4* 
 
so ON THE CREED 
 
 " not only with your lips, but in your lives, by giving up 
 yourselves to his service, and by walking before him in holi- 
 ness and righteousness all your days.^'* 
 
 NOTE. 
 
 ON THE ACKNOWLEDGMENT OF THE BAPTISMAL PKOMISES. 
 
 In repeating the Catechisui vve acknowledge tliat we are bound by the 
 promises of Baptism. There is a more solemn acknowiecigment. and aa- 
 8ent to them in Confirmation, to which all baptized persons should look 
 forward as apart of their duty. This is not the place to dwell at length 
 upon this subject, but those who have not yet made the acknowledjiment 
 of their obligations by confirming them through their own personal act, 
 should keep in mind, "that at a suitable time, when their understandings 
 are matured, and their minds well instructed, they ought in God's 
 presence, and before the congregation of his people, to take upon them- 
 selves the baptismal obligation: 'to renew' in their own nante ' the so- 
 lemn promise and vow; ratifying and confirming the same, and acknow- 
 ledging tiiemselves bound to believe and to do all those things which 
 their sponsors then undertook for them ; ' so soon as they are sufficiently 
 instructed in the Church Catechism, set forth for that purpose ;' so soon 
 as they have obtained a competent knowledge of their duty to God, and 
 of their salvation in Christ, and are i)repared, with a right faith and sincere 
 piety, to devote themselves to God in a religious profession, they should 
 ' be brought' with their own voluntary consent and desire ' to the Bishop \' 
 they should be instructed" [and of course endeavour to learn them- 
 selves] "how and when to receive Confirmation." — Bishop GriswoliVs 
 Pastoral Letter. 
 
 ON THE OBLIGATION OF THE BAPTISMAL PROMISES 
 
 "It should be carefully considered, that whatever duty or obligation ia 
 laid upon all or any one in the administration of Baptism arises from the 
 nature and divine autiiority of the sacrament, and not from the re- 
 sponses ; and if nothing be said in the child's name, as in private Baptism, 
 the covenant is the same, as is also the obligation. In the responses which 
 the Church requires, we recognise and express those duties of repent- 
 ance, faith, and obedience, which, according to our knowledge and abili- 
 ties, are inseparably connected with our being members of Christ'tj 
 ^hixrch."—Jbid. 
 
 CHAPTER VI. 
 
 ON THE CREED. 
 
 ♦' What is the second thing your Sponsors promised for 
 you ?" 
 
 "That I should believe all the Articles of the Christian 
 faith." 
 JVhat is the summary of a Christian's faith? 
 
 The Apostle's Creed. 
 
ON THE CREED. 31 
 
 What is the first article in the Jposfle^s Creed ? 
 
 "I believe in God the Father Almighty, Maker of hea- 
 ven and earth." 
 
 What it is to believe* in God has been before considered, 
 under the chapter on Faith. It will now be necessary to 
 inquire into the object of Faith — God. 
 n^o is God ? 
 
 A spiritual being existing of himself, from whom all 
 things proceed, on whom all things depend, and who 
 governs all. 
 
 The Heathen almost all acknowledged a God; indeed, 
 the works of creation most clearly declare his existence. 
 The heavens declare the glory of God. Ps. xix. 1. 
 He left not himself without witness, in that he gave us rain from 
 
 heaven, kc. Acts xiv. 17. 
 For the invisible things of him are clearly seen, being undeiv 
 stood by the things "that are made; even his eternal power 
 and Godhead. Rom. i. 20. 
 
 Is the knowledge of God necessary ? 
 Yes. 
 This is life eternal, that they might know thee the only true 
 
 God. John xvii. 3. 
 What are the distinguishing attributes of God? 
 
 He is ETERNAL, having neither beginning nor end. 
 Abraham called on the name of the everlasting God. Gen. 
 
 xxi. 33. 
 I lift up my hand, and saj', I live for ever. Deut. xxxii. 40. 
 The eternal God is thy retuge. Deut xxxiii. 27. 
 From everlasting to everlasting thou art God. Ps. xc. 2. 
 The everlasting God fainteth not. Isa. xl. 28. 
 Thy name is from everlasting. Isa. Ixiii. 16. 
 According to the commandment of the everlasting God. Rom. 
 
 xvi. 26. 
 Thou art the same, and thy years shall not fail. Heb. i. 12. 
 I am Alpha and Omega, the beginning and the ending, which 
 is, and which was, and which is to come. Rev. i. 8. 
 He is INVISIBLE, although he seeth all things. 
 No man hath seen God at any time. John i. 18. 1 John iv. 12. 
 Who is the imase of the invisible God. Col. i. 15. 
 Now unto the King eternal, immortal, invisible. 1 Tim. i. 17. 
 Whom no man hath seen nor can see. 1 Tim. vi. 16. 
 Him, who is invisible. Heb. xi. 27. 
 
 He is INCOMPREHENSIBLE. 
 I am that I am. Exod. iii. 14. 
 Who will say unto him, What doest thou 7 Job ix. 12. 
 
 • See note at the end of this section, page 38. 
 
32 ON THE CREED. 
 
 Canst thou, by searching;, find out God ] Job xi. 7. 
 He givcth not account of any of his matters. Job xxxiii. 13. 
 Behold God is lireat, and we know him not. Job xxxvi. 26. 
 Touching the Almighty, we cannot find him out. Job xxxvii. 23. 
 Such knowledge is too wonderful for me. Ps. cxxxix. 6 
 Great is thi> Lord : his greatness is unsearchable. Ps. cxlv. 3. 
 None can. stay his hand, or say, What doest thou 1 Dan. iv. 35. 
 How unsearchable are his judg-ments, and his ways past finding 
 out ! Rom. xi. 33. 
 
 His beingr and his ways are incomprehensible to those 
 who curiously inquire into what God has not revealed ; 
 yet every humble inquirer after truth, who desires to prac- 
 tise what he knows, shall obtain from the Scrij)ture all 
 the knowledge which is necessary to make him wise unto 
 salvation. 
 
 In the Athanasian Creed, he is called not only ' the 
 Father eternal,' ' the Father uncreated,' but 'the Father 
 incomprehensible.' 
 
 He is OMNIPRESENT, OT everywhere present, to protect 
 his servants, and to observe the actions of those who sin 
 against him. 
 The heaven of heavens cannot contain thee. 1 Kings viii. 27. 
 The eyes of the Lord run to and fro throughout the whole 
 
 earth. 2Chron. xvi. 9. 
 If I ascend up into heaven, thou art there, &c. Ps. cxxxix. 
 
 8—10. 
 Do not I fill heaven and earth! saith the Lord. Jer. xxiii. 24. 
 
 He is omniscient; he knows all things, past, present, 
 and fuiure. He knows the secrets of all hearts, and can 
 tell whether our professions of serving him be sincere or 
 insincere. *' Be not deceived : God is not mocked." 
 
 For the Lord searcheth all hearts. 1 Chron. xxviii. 9. 
 
 There is not a word in my tongue but lo, O Lord, thou knowest 
 it altogether, Ps. cxxxix. 4. 
 
 Search me, God, and know my heart. Ps. cxxxix. 23. 
 
 The eyes of the Lord are in everyplace, beholding the evil and 
 the good. Prov. xv. 3. 
 
 I the Lord search the heart. Jer. xvii. 10. 
 
 O the depth of the wisdom and knowledge of God. Rom. xi. 33. 
 
 To God only wise. Rom. xvi. 27. 
 
 After that in the wisdom of God, he. 1 Cor. i. 21. 
 
 Might be known by the Church the manifold wisdom of God. 
 Eph. iii. 10. 
 
 All things are naked and open unto the eyes of him. Heb. iv. 13. 
 
 To the only wise God, our Saviour. Jude 25. 1 Tim. i. 17. 
 He giveth wisdom to his people. 
 
 He giveth wisdom unto the wise. Dan. ii. 20, 21. 
 
 Who of God is made unto us, wisdom, &c. 1 Cor. i. 30. 
 
ON THE CREED. 33 
 
 Ask it then " in faith, nothing wavering." James i. 5. Like Solo- 
 mon, (1 Kings iii. 9,) say, "Give thy servant an understand- 
 ing heart." 
 
 He is ALMIGHTY. " God the Father Almighty." 
 I am the Ahiiighty God. Gen. xvii. 1. ° 
 
 Is any thinjr too hard for the Lord ? Gen. xviii. 14. 
 I am God Almighty: be fruitful and multiply. Gen. xxxv 1] 
 For the Lord your God is a mighty God. Deut. x. 14. 17. 
 Neither is there any that can deliver out of my hand. Deut. 
 
 xxxii. 39. 
 Thine is the greatness, he. and the majesty. 1 Chron. xxix. 1 1 
 I know that thou canst do every thing. Job xlii. 2. 
 He shall dash them in pieces like a potter's vessel. Ps. ii. 9. 
 The heavens are thine, the earth also ts thine. Ps. Ixxxix. 11. 
 The hills melted like wax, at the presence of the Lord. Ps. 
 
 xcvii. 5. 
 His kingdom ruleth over all. Ps. ciii. 19. 
 
 Whatsoever the Lord pleased, that did he. Ps. cxv. 3 ; cxxxv. 6^ 
 Who hath gathered the wind in his fists 1 Prov. xxx. 4. 
 Who hath measured the waters in the hollow of his hand. Isa. 
 
 xl. 12. 
 I will work, and who shall let it? Isa. xliii. 13. 
 I thank thee, Father, Lord of heaven and earth. Matt. xi. 25. 
 With God nothing shall be impossible. Luke i. 37. 
 Fear him who hath power to cast into hell. Luke xii. 5. 
 Seeing that he is Lord of heaven and earth. Acts xvii. 24. 
 He giveth to all life and breath, &c. In him we Uve, and move, 
 
 and have our bein?. Acts xvii. 25. 28. 
 The blessed and only Potentate — King of Kings and Lord of 
 
 Lords. 1 Tim. vi. 15. 
 To him be dominion and power, both now and for ever. Jude 25 
 Holy, holy, holy. Lord God Almighty. Rev. iv. 8. 
 Blessing and honour, glory and power, be unto him. Rev. v. 13. 
 The Lord God onmipoti'nt reisjncth. Rev. xix. 6. 
 This view of the irresistible power and infinite domi- 
 nion of the Lord of Hosts, ought to produce awe and resig 
 nation. 
 David, when cursed by Shimei. 2 Sam. xvi. 10. 
 I was dumb with silence. I held my peace. Ps. xxxix. 2. 
 It should also encourage us to put our whole trust in 
 him. 
 He is able to do exceeding abundantly above all that we can 
 ask or think. Eph. iii. 20. Rely on him then as Abraham 
 did, f Rom. IV. 21,) fully persuaded, that what he had pro- 
 mised, he WEis able also to perform. 
 
 There are many striking instances of the interference of 
 this great power against his enemies. 
 The flood. Gen. vii. 10. 21. 
 Confusion of tongues at Babel. Gen. xi. 9. 
 
34 5N THE CREED. 
 
 Sodom and Gomorrah destroyed. Gon. xix. 24, 25. 
 
 Waters of E^ypt turned to blood. ICxod. vii. 19. 
 
 Land eovered with frogs. Exod. viii, 6. 
 
 Dust changed into lice. Exod. viii. 17. 
 
 Plague of flies. Exod. viii. 24. 
 
 IMurrain among the cattle. Exod. ix. 6. 
 
 Boils on man and beast. Exod. ix. 10. 
 
 Storm of hail mingled with fire. Exod. ix. 24. 
 
 Pla.gue of locusts. Exod. x. 14. 
 
 Three days' darkness. Exod. x. 22. 
 
 First-born slain. Exod. xii. 29. 
 
 Egyptians drowned in the Red sea. Exod. xiv. 27. 
 
 Nadab and Abihu burnt. Lev. x. 2. 
 
 Korah and his company destroyed. Num. xvi. 32. 
 
 Dreadful plagues in the Israelitish camp. Num. xvi. 49. 
 
 Stars foughtagainst Sisera. Judg. v. 20. 
 
 Assyrian army smitten. 2 Kings xix. 35. 
 
 Nebuchadnezzar driven from men. Dan. iv. 33. 
 He displays his power in behalf of his people. 
 
 Noah saved in the ark. Gen. viii. 1. 
 
 Red sea divided. Exod. xiv. 21. 
 
 Israel fed with manna. Exod. xvi. 14, 15. 
 
 Rock of Horeb smitten. Exod. xvii. 6. 
 
 Another rock smitten. Num. xx. 11. 
 
 Jordan divided. Josh. iii. 16. 
 
 Walls of Jericho thrown down. Josh. vi. 20. 
 
 Sun and moon stand still. Josh. x. 13. 
 
 Gideon conquers with three hundred men. Judges ^^i. 22. 
 
 Shadrach, kc. saved in the fif ry furnace. Dan. iii. 27. 
 
 Daniel in the Hon's den. Dan. vi. 22. 
 
 Jonah in the whale's belly. Jon. ii. 10. 
 
 Paul unhurt by the viper. Acts xxviii. 5. 
 
 No weapon that is formed against thee siiall prosper. Isa. liv. 17. 
 
 Colled, Wth Sunday after Trini'y. — Who declarest thy Al- 
 mighty power, chiefly in showing mercy and pity. 
 Apply (o him for the exercise of his power on your 
 behalf. 
 
 Zd Colled, Morning Prayer. — Defend us in the same way with 
 tliy mighty power. 
 
 2d Sunday after Epiphany. — Almighty and everlasting God, 
 who dost govern all things, he. 
 
 3d Sunday in Lent. — Stretch forth the right hand of thy ma- 
 jesty, to be our defence. 
 
 8/A Sunday after Trinity. — God, whose never-failing provi- 
 dence ordoreth all things. 
 He is a God of glorv. 
 
 Who hast set thy glory above the heavens. Ps. viii. 1. 
 
 Thine, Lord, is the greatness, and the power, and the glory. 
 1 Chron. xxix. 11. 
 
 The whole earth is full of his glory. Isa. vi. 3. 
 
 Thine is the kingdom, and the power, and the glory. Matt. vi. 1 3. 
 
 Te Deum. — Heaven and earth are full of the niajesty of thy 
 glory. 
 
ON THE CREED. 35 
 
 He is HOLY. 
 Ye shall be holy, for I am holy. Lev. xi. 45 ; xix. 2. 1 PeU 
 
 15, 16. 
 He is an holy God ; he is a jealous God. Josh. xxiv. 19. 
 There is none hrly as the Lord. 1 Sam. ii. 2, 
 Thou art not a God tl)at hath pleasure in wickedness. Ps. t. 4. 
 Worship at his footstool ; for he is holy. Ps. xcix. 5. 
 One cried, Holy, holy, holy is the Lord of hosts. Isa. vi. 3. 
 Thou art of purer eyes than to behold evil. 11 ab. i. 13. 
 Holy Father, keep those whom thou hast given me. John 
 
 xvii. 11. 
 Holy, holy, holy. Lord God Almighty. Rev. iv. 8. 
 How long, Lord, holy and true. Rev. vi. 10. 
 
 He is JUST. 
 Shall not the Judsre of all the earth do right 1 Gen. xviii. 25. 
 Just and right is he. Deut. xxxii. 4. 
 Justice and judgment are the habitation of his throne. Ps. 
 
 Ixxxix. 14. 
 The Lord is rischtenus in all his ways. Ps. cxlv. 17. 
 I the Lord, a just God and a Saviour. Isa. xlv. 21. 
 Are not my ways equal J Ezek. xviii. 29. 
 He shall set the sheep on liis right hand, but the goats on his 
 
 left. Matt. XXV. 32. 33. 
 God is no respecter of persons. Acts x. 34. 
 Vengeance is mine ; I will repay, saith the Lord. Rom. xii. 19. 
 He is faithful and just to forgive us our sins. 1 John i. 9. 
 
 He is a God of love. He hateth nothing that he hath 
 made, and loveth his people with an everlasting love. 
 
 How excellent is thy loving-kindness, O God. Ps. xxxvi. 7. 
 , The Lord is good to all, &c. Ps. cxlv. 9. 
 1 have loved thee with an everlasting love. Jer. xxxi. 3. 
 God so loved the world that he gave his only begotten Son. 
 
 John iii. 16. 
 Greater love hath no man than this, that a man lay down hia 
 
 life fjr his friends. John xv. 13. 
 God commendeth his love towards us, in that while we were 
 
 yet sinners, Christ died for us. Rom. v. 8. 
 The God of love and peace shall be with you. 2 Cor. xiii. 11. 
 His great love wherewith he loved us. Eph. ii. 4. 5. 
 Behold, what manner of love the Father hath bestowed upon ug. 
 
 1 John iii. 1. 
 God is love. 1 John iv. 8. 16. 
 In this was manifested the love of God, &c. 1 John i. 8, 9. 
 
 He is MERCIFUL. 
 
 The Lord God, merciful and gracious, keeping mercy for thou- 
 sands. Exod, xxxiv. 6, 7. 
 
 Thou art a God ready to pardon, a gracious and merciful God. 
 Neh. xi. 17. 31. 
 
 His mercy is everlasting. Ps. c. 5. 
 
 As the heaven is hi-^h above the earth, so great is his mercy 
 toward them that fear him. Ps. ciii. 11. 
 the mercy of the Lord is from ererlasting. Ps. ciii. 17. 
 
36 ON THE CREED. 
 
 It is of the Lord's mercies that we are not consumed. Lam. iii. 22. 
 To the Lord our God belong mercies and forgiveness. Dan. 
 
 ix. 9. 
 He sendeth rain on the just and on the unju«t, he. Matt. v. 43. 
 Be ye merciful, as your Father also is merciful. Luke vi. 36. 
 The leather of mercies. 2 Cor. i. 3. 
 God, who is rich in mercy. Eph. ii. 4. 
 According to his mercy he saved us. Tit. iii. 5. 
 The Lord is very pitiful and of tender merry. James v. H. 
 
 He is a God of truth and faithfulness. He hates 
 a-nd abhors lies. If you believe not, you make him a liar. 
 I John V. 10. How dreadful an insult! Ask yourself, 
 Do I believe him ? 
 
 Thy faithfulness reacheth unto the clouds. Ps. xxwi. 5. 
 
 His truth endureth to all generations. Ps. c. 5; cxvii. 2. 
 
 Thee, the only true God. John xvii. 3. 
 
 Let God be true, but every man a liar. Rom. iii. 4. 
 
 God is faithful. 1 Cor. i. 9. 
 
 God is faithful, who will not suifcr you to be tempted above 
 
 that ye are able. 1 Cor. x. 13. 
 Eternal life, which God, that cannot lie, promised. Tit. i. 2. 
 
 He is a covenant-keeping God. 
 The covenant made with Noah. Gen. ix. 9. 11. Abraham, Gen, 
 
 xvii. 2 — 9. Isaac, Gen. xvii. 19. Jacob, Gen. xxviii. 13 — 15. 
 Confirmation of the covenant. Exod. vi. 4. 
 Promise of a new covenant. Jer. xxxi. 31. 
 Jesus the Mediator of the new covenant. Heb. viii. 6 — 9. 
 Which keepeth covenant and mercy. Sec. Deut. vii. 9. 12. 
 
 1 Kinars viii. 23. 2 Chron. vi. 14. Neh. i. 5; ix. 32. 
 Yet he hath made with me an everlasting covenant. 2 Sam. 
 
 xxiii. 5. 
 My covenant will I not break. Ps. Ixxxix. 34. 
 My spirit shall not depart out of my mouth. Isa. lix. 21. 
 
 He is UNCHANGEABLE. 
 
 I am the Lord, I change not. Mai. iii. 6. 
 The immutability of his counsel. Heb. vi. 17. 
 With vvhum is no variableness, neither shadow of turning. 
 James i. 17. 
 
 He is unchangeable in his determination to punish all 
 unrepenting sinners, and in his love and mercy to thos« 
 who fear and obey him. 
 (;od is not a man that he should lie, neither the son of man that 
 
 he should repent. Num. xxiii. 19. 
 The strength of Israel will not lie nor repent. 1 Sam. xv. 29. 
 
 Yet, however positive the denunciations of God against 
 sin ma^ appear, they are not to be understood as shutting 
 wp any repenting sinner in despair. Nor can we have any 
 encouragement to expect the fulfilment of any promises in 
 
ON THE CREED. 37 
 
 which we once appeared to have an interest, after we have 
 forsaken that path of holiness, which was the evidence of 
 our title to those blessinpfs. 
 And tlie Lord repented of the evil that he thought to do unto 
 
 his people. F^>;od. xxxii. 14. 
 It repenteth me that I have set up Saul to be king. 1 Sam. xr. 
 
 1 1 . So. 
 And God repented of the evil that he had said he would do 
 
 unto them ; and he did it not. Jon. iii. 2. 10. 
 If tiiat nation do evil in my sight, I will repent of the good 
 wherewith I said I would benefit them. Jer. xviii. S — 10; see 
 also Jer. xxvi. 13 ; xlii. 10. 
 
 How does the Creed further describe God? 
 
 As the " Maker of heaven and earth ;" the Nicene creed 
 adds, " and of all things visible and invisible." 
 
 We must believe, not only that they were made, but 
 t!iat they were made by God, and at the time and in the 
 manner described by Scripture. Men work from materials ; 
 but God formed all things fnom nothing. 
 
 He calleth those things which be not as though they were. 
 
 Rom. iv. 17. 
 The worlds were framed by the word of God, so that the things 
 
 which are seen were not made of things which do appear. 
 
 Heb. xi. 3. 
 
 The work of creation is described in the first and second 
 chapters of Genesis. 
 In the beginning God created the heavens and the eartll. 
 
 Gen. i. 1. 
 1st day. He made the light. 
 2d day. The firmament. 
 
 3d day. Waters separated from the land ; grass, and fruit trees. 
 4th day. The sun, moon, and stars, 
 yth day. Inhabitants of water, and fowls. 
 6th day. Beasts and reptiles. — Man out of dust 
 
 (Dust thou art. Gen. iii. 19.) 
 7th day. He rested, and hallowed the seventh day. 
 In six days the Lord made the heavens and the earth. Exod. 
 
 XX. 11 ; xxxi. 17. 
 The heavens, the work of thy fingers, he. Ps. viii. 3. 
 He commanded, and thev were created. Ps. cxlviii. 5. 
 He made the earth by his power, and hath stretched out th« 
 
 heavens by his discretion. J^r. x. 12 ; li. 15. 
 Thou, Lord, "in the beginning, hast laid the foundation of the 
 
 earth. Heb. i. 10. 
 Every house is builded by some man, but he that built all thing* 
 
 is God. Heb. iii. 4. 
 Angels were also created by God. 
 Who maketh his angels spirits, his ministers a flame of fire. Pa, 
 
 civ. 4. Heb. i. 7. 
 
 5 
 
38 ON THE CREED. 
 
 Why were all things created ? 
 
 For the pleasure of the Almighty. 
 Thou hast created all thinjis, and lor thy pleasure thry arc and 
 were created. Rev. iv. 1 1. 
 
 Do you believe in God the Father, in all his characters 
 and attributes, as revealed in the Scriptures] Have you 
 been reconciled to him through his son Jesus Christ? If 
 so, you are living a blameless and holy life — obedient to 
 your parents and teachers — desirous to receive instruction 
 — reverencing the sabbath — doing to others as you would 
 that they should do to you — in short, keeping all the com- 
 mandments of God, and hating every evil way. Then 
 happy indeed is your state, and you are ripening for still 
 more exalted happiness in another world. But if the 
 absence of these holy habits and inclinations, and an 
 attachment to sin and sinful companions, show that you do 
 not yet truly believe in him, that you are still unreconciled 
 and at enmity with him, let the conviction stop your dan- 
 gerous career. Reflect on the character of him with whom 
 you have to do. Tremble at his vengeance — lay hold on 
 his mercy — betake yourself unto him, and say, wdth humble 
 confidence, but salutary fear, " Lord, 1 believe; help thon 
 my unbelief." 
 
 NOTE. 
 
 ON THE WOKDS, I BELIEVE. 
 
 TirERE is probably a misapprehension, in llie minds of many persons, 
 with respect to the nature of the faith wiiieh is professed by every indi- 
 vidual, who says of all the articles of the creed I he! ir:ve. He thereby 
 expresses his assent to them, and professes his faith in Ihem to the world. 
 "Remember, then, since we profess tliis failh, which is the proper seat 
 of faith. Not our boolcs, our tongues only, or mcmorie.*, or judjiment, 
 but our conscience ; and not, our' natural conscience defiled and stuffed 
 with sin, but renewed and sanctified liij gi ace. ' Holdif}^ (he mystery of 
 Ihefailk in n pure conscience.' " iTim. iii. 9. — Exposition of the Creed, 
 by Archhishnp Leightun. 
 
 In Bishop Pearson's exposition of the creed it is well said: "In fh« 
 heart faith is seafeil ; with the tnnjjue confession is made : between these 
 two salvation is completed. 'If ihou shalt confess with thy mouth the 
 Lord Jesus, and shalt believe in thine heart that Gixl hath raised him from 
 the dead, thou shall be saved.' Roui. x. 9. This/aiV/tof the heart every 
 one ought, and is presumed to have ; this confession of the mouth every 
 one is known to make when he pronoimceth these words of the creed 7 
 believe; and if true he may with comfort say, 'the word of faith isnifth 
 me, even in my mouth and in my heart.' Rom. x. 8. Fir.st in my heart 
 really assentimr, then in my moulh clearly antl sincerely '[)rofessing with 
 the prophet David, 'I have believed, therefore I have'v spoken.' Pa. 
 cxvi. 10." 
 
ON OUR LORD JESUS CHRIST. . 39 
 
 ON THE CREED. 
 
 § 2. ON OUR LORD JESUS CHRIST. 
 
 What is the second article in the Creed 7 
 
 " And in Jesus Christ, his only iSon, our Lord." 
 What is the meaning of the word JESUS? 
 
 It signifies Saviour, and was given him because he came 
 to save all who believed on him, from sin and hell. 
 That thou mayest be my salvation unto the end of the earth, 
 
 Isa. xlix. 6. 
 Thou Shalt call his name JESUS ; for he shall save his people 
 
 from their sins. Matt. i. 21. 
 The Son of man is come to save that which was lost. Matt. 
 
 xviii. 11. Luke xix. 10. 
 And hath raised up a horn of salvation for us. Luke i. 69. 
 Mine eyes have seen thy salvation. Luke ii. 30. 
 That the world through him might be saved. John iii. 17. 
 The Christ, the Saviour of the world. John iv. 42. 
 I came not to judge but to save the world. John xii. 47. 
 There is none other name, whereby we must be saved. Acta 
 
 iv. 12. 
 From whence we look for the Saviour, the Lord Jesus. Phil. 
 
 iii. 20. 
 Jesus, which delivered us from the wTath to come. 1 Thess. i. 10. 
 God hath not appointed us to wrath, but to obtain salvation by 
 
 our Lord Jesus Christ. 1 Thess. v. 9. 
 Christ Jesus came into the world to save sinners. 1 Tim. i. 15. 
 Who gave himself for us, that he might redeem us from all ini- 
 quity. Tit.ii. 14. 
 He became the author of eternal salvation to all them that obey 
 
 him. Heb. V. 9. 
 Having obtained eternal redemption for us. Heb. ix. 12. 
 Who his own self bare our sms in his own body on the tree, 
 
 that we, being dead to sin, should live unto righteousness! 
 
 1 Pet. ii. 24. 
 The blood of Jesus Christ cleanseth us from all sin. 1 John i. 7. 
 
 What was the state of man to require this salvation ? 
 
 Our church, in her ninth article, describes man as 
 '•very far gone from original righteousness, and of his 
 own nature ii clined to evil, so that the flesh lusteth always 
 contrary to the spirit : and therefore, in every person born 
 into this world, it deserveth God's wrath and damnation." 
 Dead in trespasses and sins. Eph. ii. 1. 
 The heart is totally depraved. 
 And God saw that the wickedness of man was great ; and that 
 every ima^mation of the thoughts of his heart was only evil 
 continually. Gen. vi. 5. 
 
40 . ON OUR LORD JESUS CHRIST. 
 
 The heart is deceitful above all things, and desperately wicked 
 
 Jer. xvii. 9. 
 From wiihin, out of the heart of men, proceed evil thoughts 
 adulteries, fornirations, 8ic. Matt. xv. 19. Markvii. 21. 
 The Liturgy of our Church teaches us to confess, thai 
 " there is no health in us :" that " we are tied and bound 
 by the chain of our sins :" and that " throncrh our sins and 
 wickedness, we are sore let and hindered."* 
 Are all men by nature in this wretched condition ? 
 Yes. 
 There is none that doeth j^ood. They are all gone aside — there 
 is none that doeth good, no not one. Ps. xiv. 1. 3. 
 
 How was this occasioned ? 
 By the fall of Adam. 
 By one man sin entered into the world. Rom. v. 12, 
 By nature the children of wrath. Eph. ii. 3. 
 But our own actual transgressions, without original sin, 
 would be sufficient to ruin us. They are more in number 
 than the hairs of our head, and attended with the most 
 shocking aggravations. 
 
 If you are yet in the state in which you were born into 
 the world, you are living in iniquity, or rather dead in 
 trespasses and sins, and consequently exposed to the wrath 
 and damnation of God. But awful as your condition is, it 
 is not hopeless. Jesus, who died for your redemption, 
 and who ever liveth to make intercession for you, is wait- 
 ing to extend to you the benefits of his cross and passion. 
 Come unto him, and though your sins be as scarlet, they 
 shall be as white as snow ; though they be red like crim- 
 son, they shall be as wool. 
 
 The Catechism says of the Saviour, " who redeemed me and 
 all mankind s"*^ how did Jesus redeem us ? 
 By taking upon him our nature, and dying in our stead. 
 The Word was made flesh, and dwelt among us. John i. 14. 
 Of whom, concerning the flesh, Christ came. Rom. ix. 5. 
 God sent forth his Son, made of a woman. Gal. iv. 4. 
 Made in the likeness of men. Phil. ii.7. 
 One Mediator between God and men, the man Christ Jesus. 
 
 1 Tim. n. 5. 
 Great is the mystery of godliness : God was manifest in the 
 
 flesh. ITim. iii. 16. 
 He took not on him the nature of angels ; but he took on him 
 the seed of Abraliam, kc. Heb. ii. 16, 17. 
 
 • The collect containing ihe second of these expressions has not been 
 inserted in the American Prayer Book. 
 
ON OUR LORD JESUS CHRIST. 41 
 
 He was sustained in the same manner as other infants, 
 for like them he was helpless and dependent : he hun- 
 gered, thirsted, and was weary; and was a partaker of the 
 various bodily infirmities of childhood. 
 Jesus increased in wisdom and stature. Luke ii. 52. 
 
 He had all the affections of men. He wept, and rejoiced 
 in spirit. 
 And when he was come near, he beheld the city, and wept over 
 
 it. Lukexix.41. 
 Jesus wept. John xt. 35. 
 
 In that hour Jesus rejoiced in spirit. Luke x. 21. 
 In his human nature he differed from us only in being 
 sinless. 
 He was in aE points tempted like as we are, yet without sin. 
 
 Heb. iv. 15. 
 Such an High Priest became us, who is holy, harmless, vmde- 
 filed, and separate from sinners. Heb. vii. 26. 
 
 M^hat is the meanmg of the title CHRIST? 
 
 The Anointed One. 
 The Messias, which is, being interpreted, the Christ. John i.41. 
 IVhy is he called the Anointed? 
 
 Because he was anointed or set apart by God the Holy 
 Ghost, to be the Prophet, Priest, and King of his people; 
 to each of which offices persons were anointed under the 
 law. He was both foretold and typified in these charac- 
 ters. 
 God anointed Jesus with the Holy Ghost. Acts x. 38. 
 
 Anointing oil was used on these occasions by the Jews. 
 This shall be holy anointing oil unto me. Exod.xxx. 51. 
 
 Prophets were anointed. 
 Elisha Shalt thou anoint to be prophet. 1 Kings xix. 16. 
 Christ was anointed to be a Prophet, whose office was to 
 make known the will of God. 
 
 He teaches by his word, his ministers, and his Spirit. 
 Men had despised all other prophets, (Matt. xxi. 37,) so 
 God sent his Son. 
 He hatn anointed me to preach. &c. Isa. Ixi. 1. Luke iv. 18. 
 St. Paul calls preaching, prophesying. 1 Cor. xiv. 1. 3, 4. 
 
 Priests were anointed. 
 And thou shall anoint them — that they may minister unto me 
 
 in the priest's office. Exod. xl. 15. 
 If the priest that is anointed, &c. Lev. iv. 3. 
 
 Christ was anointed as a Priest. We are guilty, and 
 Christ has atoned for us by the sacrifice of himself, and 
 by his intercession alone we are able to appear before 
 5* 
 
42 ON OUR LOnD JESUS CHRIST. 
 
 God. He only could offer an acceptable sacrifice, and 
 appease his Father's wrath. 
 Thou art a priest for ever, after the order of IVIelchizedec. Ps. 
 
 ex. 4. 
 Christ hath g^iven himself for us, an offering and a sacrifice to 
 
 God. Eph. V. 2. 
 This priest was made with an oath. Heh. vii. 21. 
 Who needeth not daily — to offer up sacrifice — for this he did 
 
 once, when he offi^red up himself. Heb. vii. 27. 
 Every high priest is ordained to offer jrifts and sacrifices, where- 
 fore it is of necessity that this man have somewhat also to 
 offer. Heb. viii. 3. 
 Kings were anointed. 
 Saul, 1 Sam. xv. 1. I Hazael, 1 Kin?s xix. 15. 
 
 David, 1 Sam. xvi. 12. ' Jehu, 1 Kin^'^s xix. 16. 
 
 Christ is described as a King. We are by nature en- 
 slaved to our spiritual enemies; but Christ has become 
 our King to deliver us from them, and to reign over our 
 hearts by his grace. He furnishes us with strength to 
 conquer our enemies, and to live a holy life. His is a 
 Fpiritual and eternal, not a worldly kingdom. 
 Yet have I set my King; upon my holy hill of Zion. Ps. ii. 6. 
 The Prince of Peace — upon the throne of David, and upon his 
 
 kingdom, to order it and to establish it. Isa. ix. 6, 7. 
 Behold, thy King cometh unto thee. Matt. xxi. 5. 
 This is Jesus, the King of the Jews. Matt, xxvii. 37. 
 The Lord God shall give unto him the throne of his father 
 David : and he shall reign over the house of Jacob for ever. 
 Luke i. 32, 33. 
 King of kings, and Lord of lords. Rev. xix. 16. 
 Offend not then his majesty, and slight not his love; but 
 receive the Christ of God in his various characters, as 
 your Prophet, your Priest, and your King. Come to him, 
 and let him, as a Priest, wash you from your gins by the 
 blood of sprinkling, and apply his atonement to your soul. 
 Let him, as a Prophet, teach you the things which belong 
 to your peace, and instruct you in all spiritual knowledge. 
 Let him, as your King, reign without a rival in your heart, 
 and bring not only every action and word, but even every 
 thought, into subjection to him. 
 
 What were the circumstances attending our Saviour"* s incar' 
 nation ? 
 He " was conceived by the Holy Ghost: born of the 
 Virgin Mary." He had no earthly father as other chil- 
 dren have; Joseph was only his supposed parent. Luke 
 iii. 23. 
 
ON OUR LORD JESUS CHRIST. 43 
 
 This wonderful event was foretold many ages before by 
 Isaiah the prophet. 
 \ virgin shall be with child, and shall bring forth a son. Isa. 
 viiru. Matt. i. 23. 
 
 It was announced to Mary herself by an angel.^ 
 The Holy Ghost shall come upon thee, kc. Luke i. 35. 
 When does our Church celebrate the Nativity of Jesus Christ ? 
 At the season called Christmas. 
 
 This holy festival should be set apart for devout thank- 
 fulness, and the promotion of those religious feelings 
 which would prevent our affronting God by the abuse of 
 his mercies. 
 
 What does the Creed further teach us to believe concerning 
 Jesus Christ? 
 That he " suffered under Pontius Pilate, was crucified, 
 dead, and buried." ^ 
 
 Jesus suffered without the gate. Heb. xiii. 12. 
 Who was Pontine Pilate? 
 
 The Roman governor of Judea. Luke iii. 1. He is 
 mentioned, to show that at the time of our Saviour's birth, 
 the supreme government was departed from the Jews, as 
 had been foretold in Gen. xlix. 10. 
 
 Tf our Saviour was both God and man^ in which nature did 
 he suffer ? 
 In his human nature only : his divine nature could not 
 be subject to pain. 
 Christ hath sultered for us in the flesh. 1 Pet. iv. 1. 
 
 How did lie suffer ? 
 
 In his body and in his soul — poverty and privation ; 
 hunger, and thirst, and fatigue; pain, and desertion, and 
 shame, and death : all the horrors and sufferings of which 
 human nature is capable ; all that malice could invent, or 
 cruelty inflict. He was a man of sorrows from the cradle 
 to the grave. He was born in a stable, laid in a manger, 
 banished from his country while a child, spent his youth 
 in the occupation of a carpenter, was without a home in 
 his manhood, was tempted of the devil in the wilderness, 
 and persecuted and derided by men during his ministry. 
 He was betrayed by Judas, one of his own disciples ; for- 
 saken by the rest of his followers; denied by Peter with 
 aths ; taken by the soldiers in the garden of Gethsemane ; 
 
44 ON OUR LORD JESUS CHRIST. 
 
 led bound to Annas, and thence to the palace of Caiaphas 
 the hiorh priest ; thence taken to Pilate's judgment-hall, 
 when false witnesses testified against him, and he wasun 
 justly condemned. He was scourged, crowned with 
 thorns, buffeted, clothed in purple, and had a reed put into 
 his hand ; the knee was bowed to him in derision, and he 
 was hailed as " King of the Jews," in bitter mockery. 
 He was stripped of his garments, and there was none to 
 pity; (Ps. Ixix. 20 ;) though Pilate presented him before 
 his murderers in the extremity of his humiliation, and 
 said, " Behold the man !" he was led away to Golgotha, 
 bearing his cross, till he fainted under the load. He was 
 crucified. He endured a punishment considered by the 
 Romans so degrading that it was never inflicted on free- 
 men, but only on the vilest slaves. He was stripped 
 nakni, his arms extended, his hands and feet pierced and 
 nailed fast to the cruel tree; and thus was he lifted up 
 between two thieves, a spectacle to men and angels. His 
 whole body was so dislocated, that all tHe bones were out 
 of joint; (Ps. xxii. 17;) and in this deplorable state his 
 life-blood ebbed slowly away, amidst the revilings of the 
 beholders, and even of his fellow sufferers ; till he cried 
 with a loud voice, " It is finished^ and gave up the ghost." 
 
 Though he was rich, yet for your sakes he became poor, that ye, 
 through his poverty, misrht be rich. 2 Cor. viii. 9. 
 
 And when he had fiisted forty days and forty nights, he was 
 afterwards an hungered. Matt. iv. 2. 
 
 .Jesus saith, I thirst. John xix. 28. 
 
 Jesus therefore, being wearied with his journey, sat thus on the 
 well. John iv. 6. 
 
 All they that see me, laugh me to scorn ; they shoot out the lip, 
 they shake tlie head. Ps. xxii. 7 ; see also verses 12 — 18. 
 
 He is despised and rejected of men. Isa. liii. 3. 
 
 And they found Mary and Joseph, and the babe lying in a 
 manger. Luke ii. 16. 
 
 Flee into Rs:vpt, for Herod will seek the young child to destroy 
 him. Matt. ii. 13. 
 
 Is not this the carpenter, the son of Mary 1 Mark vi. 3. 
 
 The foxes have holes, and the birds of the air have nests; but 
 the Son of man hath not where to lay his head. Matt. viii. 20. 
 
 Then was Jesus led up of the Spirit into the wilderness, to be 
 tempted of the devil. Matt. iv. 1. 
 
 The Son of man came eating and drinking, and they say, Be- 
 hold a man gluttonous and a wine-bibber, a friend of publi- 
 cans and sinners. Mark xi. 19. 
 
 Matt, xxvii. Mark XV. Luke xxiii. and John xix. contain an 
 account of his crucifixion, and the circumstances attending it. 
 
ON OUR LORD JESUS CHRIST. 45 
 
 Nor were outward and bodily afflictions the whole, or 
 even the chief part of his sufferings. His soul was deeply 
 acquainted with grief, and he agonized under the extre- 
 mity of spiritual distress. If the anguish of soul endured 
 by one convinced sinner be so great, what bounds can we 
 imagine to his arief when the hand of God was pressing 
 on him for the sin of millions ! 
 
 My heart is like wax ; it is melted in the midst of my bowels 
 Ps. xxii. 14. 
 
 He began to be sorrowful and very heavy. Matt. xxvi. 37. 
 
 My soul is exceeding sorrowful, even unto death. Matt, xxvi. 
 38. 
 
 My God, my God, why hast thou forsaken me. Matt, xxvii. 46. 
 
 He began to be sore amazed, and to be very heavy. Mark xiv. 33. 
 
 His sweat was as it were great drops of blood. Luke xxii. 44. 
 Well might he address ungrateful sinners in the lan- 
 guage which Jeremiah has put into the mouth of Jerusalfem. 
 
 Is it nothing to you all. ye that pass by? Behold and see ii 
 
 there be any sorrow hke unto my sorrow. Lam. i. 12. 
 The sufferings of Christ were perfectly voluntary. He 
 could have had at any moment twelve legions of antrels, 
 amounting to 600,000, to his assistance; and one of those 
 mighty beings was sufficient to destroy all the immense 
 army of Sennacherib. But he so loved men, as to place 
 himself for their sakes under the wrath of God ; and suf- 
 fered willingly, because he had pledged himself as our 
 surety; that by his stripes we might be healed. 
 
 Do not say, like the Scribes and Pharisees, (Matt, xxiii, 
 30,) " If we had been in the days of our fathers, we 
 would not have been partakers with them in his blood." 
 Every time we sin we are sharers in their guilt, for we 
 "crucify the Son of God afresh, and put him to an open 
 shame." Heb. vi. 6. 
 
 What assurances have we that Christ really was dead 1 /or 
 bodily death is part of the punishment of sin. 
 
 Jesus — gave up the ghost. Mark xv. 37. 
 
 Having said thus, he gave up the ghost. Luke xxiii. 46. 
 
 I lay [my hfe] down of myself, .Tohn x. 18. 
 
 One of the soldiers pierced his side, and forthwith came there- 
 out blood and water. John xix. 34. 
 
 Christ our Passover is sacrificed for us. 1 Cor. v. 7. 
 
 Christ died for our sins, according to the Scripture's:- was bu- 
 ried and rose again the third day, according to the Scriptures. 
 1 Cor. XV. 3, 4. 
 
 Our Lord Jesus Christ, who died for us. 1 Thess. v. 9, 10. 
 
46 ON OUR LORD JESUS CHRIST. 
 
 TVhat happened at the time ? 
 
 Various prodigies and signs took place. Matt, xxvii. 
 51—54. 
 
 IVhen does our Church commemorate the Crucifixion ? 
 On Good Friday. 
 
 How solemn a season ought this to be with us ! How 
 deeply should ^'e mourn those sins which crucified our 
 Lord! 
 
 Why did Christ suffer? [See note on the forgiveness of 
 
 sins.] 
 
 To put away sin by the sacrifice of himself. 
 
 He hath made liirn to be sin for us who knew no sin, that we 
 
 might be made the righteousness of God in him. 2 Cor. v. 21. 
 
 Christ hath redeemed us from the curse of the law, being made 
 
 a curse for us. Gal. iii. 13. 
 The Scripture hath concluded all under sin, that the promise by- 
 faith of Jesus Christ might be given to them that believe. 
 Gal. iii. 22. 
 They that are Christ's have crucified the flesh with the affections 
 
 and lusts. Gal. v. 24. 
 Jesus Christ, by whom the world is crucified unto me, and I 
 
 unto the world. Gal. vi. 14. 
 Blotting out the hand-writing, &tc. — nailing it to his cross. Col. 
 
 ii. 14. 
 Christ hath once suffered for sins, the just for the unjust, that 
 he might bring us to God. 1 Pet. iii. 18. 
 Mention some of the principal types of this offering up of 
 our Ijord Jesus. 
 The offering up of Isaac, Gen. xxii. compared with Rom. 
 
 viii. 32. 
 The Paschal Lamb, Exod. xii. compared with John i. 29, and 
 
 1 Cor. v. 7. 
 The Brazen Serpent, Num. xxi. 7. 9, compared with Isa. xlv. 
 22, and John iii. 14, 15. 
 
 TVhat became of the body of Jesus offer he was dead? 
 
 It was buried honourably by night, by .Joseph of Arima- 
 thea, who begged it of Pilate. Matt, xxvii. 57 — 60. 
 Nicodemus also assisted at the interment. Johiixix. 39, 40. 
 He made his grave with the rich. ls:i. liii. 9. 
 Those who were crucified by the Romans were gene- 
 rally exposed to the fowls of the air ; and a guard was set 
 to prevent pitying friends from burying their bodies. Matt, 
 xxvii. 65, GG. 
 
 IVhat next do we believe respecting Jesus Christ ? 
 That "he descended into hell.'' 
 Helly or Ilades^ has various significations in the Scriptures. 
 
• ON OUR LORD JESUS CHRIST 47 
 
 1. The gfrave. 
 
 Out of the belly of hell criod I. Jon. ii. 2. 
 
 2. 'J'he place of departed spirits. ^See 7iofe.'} 
 
 3. The state of future torment. 
 
 In hell he hft up his eyes, beiny; in torments. Luke xvi, 23. 
 Thou wilt not leave my soul in hell. Ps. xvi. 10. Acts ii. 27. 
 Having loosed the pains of death, because it was not possible 
 
 that he should he holden of it. Acts ii. 24. 
 His soul was not left in hell, neither his flesh did see corruption. 
 
 Acts ii. 31. 
 He descended into the lower parts of the earth. Eph. iv. 9. 
 
 Why did Christ thus descend into hell ? 
 That through death he misht destroy him that had the power 
 of death, that is the devil. Heb. ii. 14. 
 
 IVhere was the soul of the Redeemer while his body remained 
 in the grave? 
 In paradise, (Luke xxiii. 43,) where the souls of the 
 righteous, separated from their bodies, remain till the day 
 of resurrection. They will then have their " perfect con- 
 summation and bliss both in body and soul" in the ''eter- 
 nal and everlasting glory" of God. Let us so live that 
 such may be our resurrection, and that we rise not to 
 shame and everlasting contempt. 
 
 NOTE. 
 
 THE PLACE OF DEPARTED SPIRITS. 
 
 These word-? are from the American Prayer Book, in which the article 
 of the Creed last considered, (he descended, &c,) are said to be "of 
 the same mt^ariing" with these: "he went into the place of departed 
 xphits." Tliis beins the sense in which this article is received by the 
 Protestant Episcopal Church, it is desirable to add a few ^ords for its 
 further explanation. 
 
 In the original of the New Testament, there are two words which the 
 translators of the English version render /tell. These are gehenna and 
 hades. The former of these always means the place of pnni.shment, the 
 latter "was among Greek authors used inditT.'rentiy for Ike place of aii 
 departed souls, whether good or bad ; and by it were meatit the invisible 
 regions where those spirits were lodged." {Bishop Burnel.) We know 
 that the souls of men after death are in a separate state, and must so 
 continue until the resurrection. What that state i.s we do not know, ex- 
 cept the general fact that the righteous enjoy happiness and the wicked 
 misery, but neither so complete as they will be after the re-union of the 
 soul and body. Our knowled^re on this point being thus limited, we can- 
 not follow our Lord into " the place of departed spirits," and ascertain the 
 precise manner in which his soul existed there, nor are we required to 
 make the attempt. All that is designed by this article of the creed probably |i 
 is, that Christ sulTorefl dp;\(h fully, not only in its effects upon the body, but 
 the soul. That " while his body was laid in a grave as ordinarily the bo- 
 dies of dead men are, his soul was conveyed into such receptacles as 
 the souls of other persons use to be."'— Bishop Pearson on the Creed. 
 
id ON THE DIVINITY OF CHRIST. * 
 
 ON THE CREED 
 
 § 3. ON THE DIVINITY OF CHRIST. 
 
 Jesus Christ has been considered as the Saviour, and 
 as the Anointed of God; we must now consider him as 
 the ^^ Only Son'''' of God, and as '•''Our Lord ;^^ a part 
 of our belief of such importance as to demand a distinct 
 and separate discussion. 
 
 What evidence have we that Jesus Christ is the only Son of 
 God ?* 
 
 1. We have the witness of men. 
 
 Thou art Christ, the Son of the hving God, Matt. xvi. 16. 
 
 We beheld his glory, as of the only begotten of the Father. 
 
 John i. 14. 
 The only begotten Son, &c. John i. 18. 
 I saw and bare record that this is the Son of God. Johni. 34. 
 Nathaniel said, Thou art the Son of God. John i. 49. 
 I belfeve that thou art the Christ, the Son of God. John xi. 27. 
 I believe that Jesus Christ is the Son of God. Acts viii. 37. 
 God sent his only begotten Son into the world. 1 John iv. 9. 
 We have a great High Priest, Jesus the Son of God. Heb. iv. 14. 
 
 2. We have the witness of Christ himself. 
 
 Art thou the Son of the Blessed 1 and he said, I am. Mark 
 
 xiv.61, 62. 
 God — gave his only begotten Son. John iii. 16. 
 He that believeth not is condemned already, because he hath 
 
 not believed in the name of the only begotten Son of God. 
 
 John iii. 18. 
 The Son of God — is he that talketh with thee. John ix. 35. 37. 
 I said, I am the Son of God. John x. 36. 
 
 3. We have also the witness of God the Father. 
 Thou art my Son, this day have I begotten thee. Ps. ii. 7. Acts 
 
 xiii. 33. Heb. i. 5 ; v. 5. 
 This is my beloved Son, in whom I am well pleased. Matt. iii. 
 
 17 ; xvii. 5. 
 That holy thing shall be called the Son of God. Luke i. 35. 
 
 Jesus Christ is also our Lord, 
 The Lord said unto my Lord, kc. Ps. ex. 1. Matt. xxii. 44. 
 That every tongue should confess that Jesus Christ is Lord. 
 
 PhiL ii. 11. 
 Gur Lord and Saviour Jesus Christ. 2 Pet. iii. 18. 
 Who Is King of kings, and Lord of lords. 1 Tim. vi. 15. Rev. 
 xvii. 14; xix. 16. [See also John xiii. 13.] 
 Remember, that he that honoureth not the Son^ honour- 
 Mth not the Father which hath sent him. John v. 23. And 
 'hink not to honour him with your lips, and call nun Lordj 
 * See note at tlie end of the section, page 63. 
 
ON THE DIVINITV OF CHRI3T. 49 
 
 Lordy while you do not the things which he commands 
 you. Luke vi. 46. Join in the confession, 'Thou only 
 art holy ; thou only art the Lord; thou only, O Christ, 
 with the Holy Ghost, art most high in the glory of God 
 the Father ;' and while you believe that Jesus is God, and 
 has ' made a full, perfect, and sufficient sacrifice, oblation, 
 and satisfaction, for tlie sins of the whole world,' pray Xhit 
 you ' may receive forgiveness of sins, and an inheritance 
 among them that are sanctified by faith that is in him.' 
 Acts xxvi. 18. 
 
 In order that our faith in him may be strengthened, let 
 us examine the proofs of his Divinity. 
 
 It appears from many passages of the New Testament, 
 that our Lord Jesus Christ directed both his disciples and 
 the Jews to the Prophecies of the Old Testament as point- 
 ing out the Messiah to be such a character as they saw him 
 to be. Luke xxiv. 25—27. 44—46. John v. 39. 46. 
 And that the Apostles frequently referred to the Scriptures 
 of the Old Testament for proofs of his Divinity. 
 
 John i. 45. Acts iii. 22. 24 ; xiii. 27 — 30 ; xvii. 2, 3 ; xxvi. 22 ; 
 
 ixviii. 23. IPet. i. 10, 11. 
 To him give all the prophets witness. Acts x. 43. 
 
 COMPARE 
 
 WITH 
 
 COMPARE 
 
 WITH 
 
 Geo. 3. 15, 
 
 Rom. 16. 20. 
 
 Ps. 40. 6—8, 
 
 Heb. 10. 1-14. 
 
 12. 1-3, ^ 
 
 Matt. I. 1. 
 Acts 3. 25, 26. 
 Gal. 3. 8-16. 
 
 45. 6, 7, 
 
 1. 3, 9. 
 
 22. 18, 1 
 26. 2-5, 
 
 47, 
 
 \ Applied by tha 
 ( Jews. 
 
 28. 13, 14, J 
 
 68.18, 
 
 Eph. 4. 7, 8. 
 
 14. 18, 19, 
 
 Heb. 7. 1, 2. 
 
 69.9, 
 
 John 2. 17. 
 
 
 ( Mai. 3. 1. 
 
 21, 
 
 Matt. 27. 31. 
 
 48. 15, 16, 
 
 ; \cts 7. 30. 35. 
 
 72. 17, 
 
 Kev. 15. 4. 
 
 
 ( Rev. 10. 1. 6. 
 
 78. 56, 
 
 1 Cor. 10. 9. 
 
 49. 10, 
 
 Luke 1. 33. 
 
 88. 15, 
 
 Mark 14. 33. 
 
 Bxod. 17. 7, 
 
 1 Cor. 10. 9. 
 
 89.20. 
 
 Luke 1. 69. 
 
 Lev. 16. 2, 
 
 Ileb. 4. 14. 16. 
 
 97.7. 
 
 Heb. 1.6. 
 
 Numb. 21. 8. 9, 
 
 .lohn 3. 14. 
 
 102. 25, 26, 
 
 1. 10-12: 
 
 24.17, 
 
 Rev. 22. 16. 
 
 106. 14, 
 
 1 Cor. 10. 9. 
 
 35.^, 
 
 Heb. 6. 18. 
 
 109. 4—20. 
 
 Acts 1. 15—20. 
 
 Deut. 18. i;>-19, 
 
 Acts 3. ^. 
 
 110. 
 
 \ Matt. -22. 44. 
 ^Heb. I. 13. 
 
 1 Sam. 2. 10, 
 
 10. 38. 
 
 2Chron. 6. 19, 
 
 17. 24. 
 
 118. 22, 23, 
 
 \ Mark 12. 10. 
 ^\cts4. 11. 
 
 Job 19. 25-27, 
 
 Rev. 5. 9. 
 
 Pi. 2, 
 
 Acts 4. 25-27. 
 
 132, 11, 
 
 Luke 1. 69, 70. 
 
 3. 
 
 Heb. 2. 6-9. 
 
 Prov. 8. 22. 31, 
 
 John 1. I, 2. 
 
 16.10, 
 
 S Acts 2. 31. 
 ? 13. 35. 
 
 30.1, 
 
 3.13. 
 
 Cant. 1. 4, and 7 
 elsewbere, \ 
 
 6.44. 
 
 22, 
 
 Matt. 27. 46. 
 
 23, I 
 
 80.1, 
 
 ». T-10, 
 
 John 10. 14. 
 .iU2. 13. 
 
 Isa. 7. 14, 
 3. 13-15, 
 
 Matt. 1. 23. 
 S Rom. 9 33. 
 i 1 Pet. 2. 7, 9 
 
50 
 
 ON THE DIVINITV OF CHRIST. 
 
 COMPARE 
 
 Isa 9. 6, 7, 
 11. 1-10, 
 28. 16, 
 35. 4—6, 
 40. 3—5, 
 40. K), 11, 
 42. 1-4, 
 ' 44.6, 
 45.23, 
 49.6, 
 50.6, 
 52. 14, 
 53, 
 B'l. 5, 
 55.4, 
 59. 20, 
 
 61. 1, 
 
 62. 1—3, 
 
 63. 1—6, 
 65. 1, 2, 
 
 Jer. 23. 5, 6, } 
 
 33. 15, 16, \ 
 
 31.22, 
 
 Ezek. 17. 22—24, 
 
 34. 23, 24, 
 
 37. 24, 25, 
 
 WITH 
 
 Lukel. 32, 33. 
 Rom. 15. 12. 
 9. 33. 
 Matt. 1 1. 2—6. 
 
 3 1—3. 
 John 10. 11. 16. 
 Matt. 12. 17—21. 
 Kev. 1. 8. 
 Uotn. 14. 11. 
 .\cts 13. 47. 
 Matt. 26. 67. 
 
 27. 29, 30. 
 
 26 and 27. 
 .John 3 29. 
 IS. 37. 
 Rom. II. 26. 
 Luke 4. 18. 
 Acts 26. 23. 
 RtiV. 19 13. 
 Rom. 10. 20. 
 
 2Cor.5. 21. 
 
 Luke 1. 34, 35. 
 Matt. 13. 32. 
 Rev. 22. 16. 
 Luke 1. 32. 
 
 COMPARE 
 
 Dan. 2. 44, 45, 
 7. 13, 14, 
 9. 26, 
 IIos. I. 7-11, 
 .3.5, 
 11. 1, 
 12.3 5, 
 .Joel 2. 28—3-2, 
 Amos 9. 11, 12, 
 Ohad. ver. 21. 
 .Ion. 1. 17, 
 Mic. 5. 2—4, 
 Nah. 1. 1.5, 
 Jiab. 3. 18, 
 Zeph. 3. 15—17, 
 Hag. 3. 6—9, 
 Zech. 2. 10, 
 3.8, 
 
 6. 12, 13, 
 9.9, 
 
 11. 8-13, 
 
 12. 10, 
 13.7, 
 14. 5, 
 
 Mai. 3. ]-3, 
 4. 2—6, 
 
 WITH 
 Rev. 11. 15. 
 I Cor. 15. 24. 
 Luke 24. 26. 
 Matt. 1. 21—21 
 \cts 15. 16. 
 Matt. 2. 15. 
 .\cts 7. 30-35. 
 
 2. 16—21. 
 15. 15—17. 
 Rev. 11. 15. 
 Matt. 12. 40. 
 
 2. 5, 6. 
 Acts 10. 36. 
 Luke 2. 30. 
 Rev. 21. 3. 
 Heb. 12. 25, 26. 
 .lohn 1. 14. 
 Luke 1. 78. 
 Heb. 6. 20. 
 Malt. 21. 5. 
 
 27. 7— la 
 .John 19. 37. 
 Matt. 26. 31. 
 
 25.31. 
 
 11. 10. 
 Mark 9. 11, 12. 
 
 In what passages of Scripture is Christ spoken of as God? 
 Thy throne, 6 Goil, is for ever. Ps. xlv. 6. Heb, i. 8. 
 The mighty God, the everlasting Father. Isa. ix. 6. 
 Holy, holy, holy, is the Lord of Hosts. Isa. vi. 3. 
 These things said Esaias, when he saw^ his glory, and spake jo 
 
 him, (Christ.) John xii. 41. 
 Awake, sword, against the man that is my follow. Zech. xiii. 7. 
 Emmanuel, which being interpreted, is, God with us. Matt. i. 23. 
 The Word was Grod. The word was m-:.de flesh, he. John i. 1. 4. 
 The Jews sought to kill him, because he made himself equal 
 
 with God. John v. 18. 
 Thou, being a man, makest tliyself God. John x. 33. 
 Feed the church of God, which he hath purchased with his own 
 
 blood. Acts XX. 28. 
 Christ, who is over nil, God blessed for ever. Rom. ix. 5. 
 Who being in the form of (iod, thought it not robbery to be 
 
 equal with God. Phil. ii. G. 
 In him dwelleth all the fulni'ss of the Godhead bodily. Col. ii. 9. 
 God was manifest in the tlcsh. 1 Tim. iii. 16. 
 The great God and our .Saviour, Jesus Christ. Tit. ii. 13. 
 His Son Jesu.s Christ; this is the true God. 1 John v. 20. 
 The only wise God our Saviour. Jude 25. 
 
 There are certain attributes or perfections which belong 
 to none but the Supreme Bein^. Wherever, therefore, we 
 find these perfections ascribed to any being in the Scrip- 
 
ON THE DIVINITY OF CHRIST. 51 
 
 tures, we have the fullest assurance that this being is 
 God: for 
 He will not f^ive his glory to another. Isa. xlii. 8. 
 
 1. God existed from eternity. 
 
 I am the first, and 1 am the last ; and beside me there is no God. 
 
 Isa. xliv. 6. 
 The same declaration is made by Christ. 
 I am the first, and I am the last. Rev. i. 17 ; xxii. 13. 
 Out of thee shall he come forth — whose goings forth have been 
 
 firom of old, from everlasting. Mic. v. 2. 
 Before Abraham was. I am. John viii. 58. 
 
 (By which name God revealed himself to Moses. Exod. 
 iii. 24.) 
 I came forth from the Father, and am come into the world. 
 
 John xvi. 28. 
 The glory which I had with thee before the world was. John 
 
 xvii. 5. 
 Melchisedec, having neither beginning of days, nor end of 
 
 life, but made hke unto the Son of God. Heb. vii. 3. 
 Jesus Christ, the same yesterday, and to-day, and for ever. 
 
 Heb. xiii. 8. 
 If David call him Lord, how is he his son 1 Matt. xxii. 45. 
 I am the root and the otfspring of David. Rev. xxii. 16. 
 
 2. God created all things. 
 
 I am the Lord that maketh all things, alone, by myself. Isa, 
 
 xliv. 24. 
 I, even my hands, have stretched out the heavens. Isa. xv. 12. 
 
 We find creation ascribed to Christ. 
 All things were made by him. John i. 1. 3. 10. 
 All things were created by him and for him. Col. i. 16. 
 Thou Lord in the beginning hast laid the foundation of the 
 
 earth. Heb. i. 10. 
 For whom — and by wl om are all things. Heb. ii. 10. 
 Thou hast created all things. Rev. iv. 11. 
 
 3. God supports and sustains all things. 
 
 In whose hand is the soul of every living thing, and the breath 
 
 of all mankind. Job xii. 10. 
 Thou takest away their breath, they die. Ps. civ. 29 
 The same is said of Christ. 
 Upholding all things by the word of his power. Heb. i. 3. 
 By him all things consist. Col. i. 17. 
 
 4. God is omnipresent. 
 
 The eyes of the Lord run to and fro through the whole earth. 
 
 2 Chron. xvi. 9. 
 We find that Christ is also present everywhere. 
 Where two or three are gathered together in my name, there am 
 
 I in the midst of them. Matt, xviii. 20. 
 I am with you alway, even unto the end of the world. Matt. 
 
 xxviii. 20. 
 While conversing with Nicodemus. he called himself "the Son 
 
 of man, which is in heaven." John iii. 13. 
 
52 ON THE DIVINITY OF CHRIST. 
 
 He is always in every place, for he can attend to the prayerfl 
 
 of all that call upon liirn. 1 Cor. i. 2. 
 He is therefore able to succour them that are tempted. Heb. 
 
 ii. 18. 
 He is always at hand to defend his sheep, so that none shall 
 
 pluck them out of his hand. John x. 28. 
 
 5. God is omniscient. 
 
 The Lord looketh on the heart. 1 Sam. xvi. 7. 
 
 Thou only knowest the hearts of the children of men. 2 Chron. 
 
 vi. 30. 
 I the Lord search the hearts, I try the reins. Jer. xvii. 9, 10. 
 
 The very same thing is said of Jesus Christ. 
 
 I am he which searcheth the reins and hearts. Rev. ii. 23. 
 
 And Jesus, knowing their thoughts, said. Matt. ix. 4 ; xii. 26. 
 Luke vi. 8. 
 
 Jesus perceived in his spirit, that they reasoned within them- 
 selves. Mark ii. 6. 8. 
 
 Jesus, immediately knowing in himself, said. Mark v. 30. 
 
 He knew all men, he knew what was in man. John ii. 24, 25. 
 
 Jesus knew from the beginning who they were that believed 
 not. John vi. 64. 
 
 Lord, thou knowest all things. John xxi. 17. 
 
 6. God alone is the object of divine worship. 
 
 Thou shalt worship the Lord thy God, and him only shalt thou 
 
 serve. Matt. iv. 10. 
 Second commandment. Exod. xx. 4 — 6. 
 
 Yet in the days of his flesh, Jesus suffered himself to 
 be worshipped by his disciples ; after his resurrection and 
 ascension he was worshipped by his apostles ; and he is 
 now worshipped in heaven by the glorified hosts of saints 
 and angels. 
 They fell down and worshipped him. Matt. ii. 11. 
 There came a leper, and worshipped him, saying. Lord, if thou 
 
 wilt, thou canst make me clean. Matt. viii. 2. 
 They which were in the ship, came and worshipped him. Matt. 
 
 xiv. 33. 
 Then came she and worshipped him, saying, Lord, help me. 
 
 Matt. XV. 25. 28. 
 They came and held him by the feet and worshipped him. 
 
 Matt. xxvLii. 9. 
 When they saw him they worshipped him. Matt, xxviii. 17. 
 The apostles said unto the Lord, Increase our faith. Luke 
 
 xvii. 5. 
 Lord, remember me when thou comest into thy kingdom. 
 
 Luke xxiii. 42. 
 The blind man whom he restored to sight, worshipped him. 
 
 John ix. 38. 
 Thomas said unto him. My Lord, and my God. John xx. 28. 
 Christians are described as cnlling on his name, tliat is, praying 
 to him. Acts ix. 14. 21. 1 Cor. i. 2. 
 
ON THE DIVINITY OF CHRIST. 63 
 
 They stoned Stephen, calling upon God,* and saying, Lord 
 
 Jesus, receive my spirit. Acts viii. 59. 
 Whosoever shall call upon the name of the Lord shall be saved. 
 
 Rom. X. 13. 
 The Apostle Paul prayed to Jesus, and received this answer. 
 
 My grace is sufficient; My strength is made perfect, &c., and 
 
 he adds, That the poioer of Christ may rest upon me. 2 Cor. 
 
 xii. 8, 9. 
 He prayed to Jesus for the Thessalonians: Now our Lord Jesus 
 
 Christ comfort your hearts. 2Thess. ii. 16, 17. 
 Let all the angels of God worship him. Heb. i. 6. 
 The twenty-four elders fell down before the Lamb, saying, 
 
 Blessing and honour be to him that sitteth on the throne, 
 
 and to the Lamb. Rev. v. 8. 13. 
 
 NOTE. 
 
 HIS ONLY SON. 
 
 It is important to notice this expression. By it we express the belief 
 thai Jesus was the Son of Gnd in a sense which is applicable to no created 
 being. Whosoever uses this part of the creed in the sense which Scrip- 
 ture attaches to its terms, expresses no less than this. '■ I do profess to be 
 fully assured of this assertion, as of a most certain,infallible, and necessary 
 truth, that Jesus Christ, the Saviour and Messias, is the true, proper, and 
 natural Son of God, begotten of the substance of the Father; which be- 
 ing incapable of division or multiplication, is so really and totally commu- 
 nicated to him that he is of the sain« essence with him, God of God, light 
 of light, very God of very God. And as I assert him to be the Son, so do 
 I also exclude all other persons from that kind of sonship, acknowledging 
 none but him to be begotten of God by that proper and nalural genera- 
 tion." — Bishop Pearson on the Creed. To attach to the expression re- 
 ferred to a lower sense than this is inconsistent with the Scriptures, 
 whose meaning the Creed represents, and with the doctrine universally 
 prevalent in the Church when the creed was framed. 
 
 OUR LORD. 
 
 The table in this section (which will well repay the reader for a care- 
 ful examination) shows that many passages of the Old Testament which 
 speak of the Lord or Jehovah are quoted or referred to in the New as 
 being spoken of Christ. Thus Malachi, delivering the words of "the 
 Lord of hosts," (iii. 1,) says, " I will send my messenaer, and he shall pre- 
 pare the way before me." In St. Matt. xi. 10. &c. we learn that this mes- 
 senger was John the Bapti.--t, and he came as we know to prepare the way 
 of Christ. It was also prophesied of him by Isaiah (xi. 3, compared with 
 Matt. iii. 3,) that he should prepare the way of the Lord (Jehovah ;) Zacha- 
 
 * The reader should not lay any stress upon the occurrence of the 
 name oi God here, as it is not in the original, but added by the trans- 
 lators of the English Bible, which the fact of its being in Italic letters in- 
 dicates. All words so printed in the English Bible are thus supplied to 
 complete what appeared to the translators, and what in most cases is, 
 obviously the sense. This passage however presents conclusive evidence 
 of the Divinity of the Saviour. It was Jesus upon whom Stephen called, 
 and his solemn and flying prayer thus adtiressed to him is an act ofi 
 worship, which it would be idolatry to offer to him were he not God. 
 
 6* 
 
ON THE RESURRECTION OF CHRIST. 
 
 . (as declares to us the fulfilment of the prophecy, in his song of joy on 
 tlie couiiug of our Saviour, (Luke i. 76 ) saying of John, "thou shalt go 
 before the late of the Lord to prepare his way," "where," says Bishop 
 Pearson, "CVuis/ is certainly ilie Lard, and the Lord undeniably Jehovah." 
 y<i also the d-^claration of Joel, (ii. 32;) " Whosoever shall call upon the 
 ndine of tlie Lo;jd (Jehovah) shall be delivered," is applied by st Paul 
 in Itom. X. 13 to the Lord Jesus, as is evident from the ninth verse of the 
 eaino clmpter. "If thou shalt confess with thy mouth the Lord Jesus 
 — tlioii shalr be saved."—" For whosoever shall call upon the name of the 
 Lord shall be saved." The Lord Jesus is therefore he, of whom the 
 prophet spoke as Jehovah. 
 
 These passa^res are (juoted from among many to illustrate the argument, 
 Uf nil which some further remarks may be found in Bishop Pearson on 
 the Creed. This author also points out another sense in which the title 
 of " our Lord" is applied to Christ, of which it is important to speak. The 
 Saviour in his Divine nature is Lord from eternity. He is also Lord over 
 all thinirs in virtue of his office as Mediator between God and man. "As 
 we have observed two natures united in his person, so must we also con- 
 sider two kinds of dominion belonging respectively to those natures ; 
 one inherent in liis divinity, the other bestowed upon his humanity ; one 
 as he is Lord the maker of all things, the other as he is made Lord of all 
 thiiiirs." "The Word was God," (John i. 1.) and as such possessed of 
 the first kind of dominion ; he was "made both Lord and Christ," (Acts 
 ii. 3t>,) when he took upon him the nature of man, and became our Media- 
 tor with God, and as such is Lord m the second sense. "These two 
 meanings must be united in order to understand rightly the force of our 
 expression when we declare our belief in Christ as our Lord." "And 
 ttiough he be thus Lord of all things," Bishop Pearson adds, "by the 
 first creation and preservation of them, yet he is more peculiarly the 
 Lord of us who by faith are consecrated to his service : for through the 
 work of our redemption he becomes our Lord both by the right of con- 
 quest and of purchase, and making us the sons of God and providing 
 heavenly mansions for us, he acquires a further right of promotion, which, 
 considering the covenant we all make to serve him, is at last completed 
 in the right of a voluntary obligation. And thus 1 believe in Christ our 
 Lord." 
 
 ON THE CREED. 
 
 , § 4. ON THE RESURRECTION OF CHRIST. 
 
 WoAT does the Creed further teach us to believe concerning 
 Jesus Christ ? 
 That *' the third day he rose from the dead." 
 This event was foretold by our Saviour, who made fre- 
 quent allusions to it. 
 Matt. xii. 40 ; xvi. 21 ; xvii. 23 ; xx. 19. Mark viii. 31 ; ix. 31 ; 
 X. 34; xiv. ,58. Luke ix. 22; xiii. 32; xviii. 33; xxiv 7. 
 John ii. 19. 21 ; x. 15. IS. 
 These declarations must have been made very explicitly 
 and very publicly, as an attempt on the part of his follow- 
 ers to accomplish the prophecy, was expected by the chief 
 priests. Matt, xxvii. 63. An(i the risen Jesus upbraids 
 
ON THE RESURRECTION OF CHRIST. 55 
 
 his disciples with their backwardness in believing a fact 
 so plainly declared to them. 
 O fools, and slow of heart to believe. Luke xxiv. 25. 
 They knew not the Scriptures, that he must rise again from the 
 dead. John xx. 9. 
 The resurrection was typified in 
 Isaac's being brought to be sacrificed. Heb. xi. 19. 
 Jonah's being three days and three nights in the whale's 
 belly. Matt. xii. 40. 
 
 Our Saviour died on Good Friday, the day of prepara- 
 tion, about three o'clock in the afternoon ; he was buried 
 that evening, and was in the grave on Saturday, (the Jew- 
 ish Sabbath,) Matt, xxviii. 1. Mark xvi. 1, -2. Luke xxiii. 
 56. On Saturday night the chief priests obtained of Pi- 
 late a guard to watch the body till the third day should be 
 past. Matt, xxvii. 63—66. On the first day of the week 
 (our Sunday) early in the morning, he rose again. 
 
 The Jewish Sabbath commemorated the redemption of 
 Israel from Egyptian bondage. The Christian Sabbath 
 commemorates the redemption of the soul from the worse 
 bondage of Satan. It is called the Lord's Day. Rev. i. 10. 
 
 What do you mean hy Christ'' s rising from the dead? 
 
 His soul and his body, which had been separated by 
 death, were reunited, and he rose with the same body 
 with which he died. 
 What are the proofs of his resurrection ? 
 Men and angels testified it. 
 
 The soldiers appointed to watch the sepulchre. Matt, 
 xxviii. 11. 
 Matt xxviii. 6. 9, 10. 17. Mark xvi, 6. 10. 13. Luke xxiv, 4 — 6. 
 15—35. John xx, 12, 14, 19. 26. Acts i. 3 — 9; iv. 33; xiii. 
 33. Rom. i. 4. 1 Cor. xv. 5 — 8, 2 Tim. ii. 8. 
 
 He conversed with his disciples, and ate and drank with 
 them, &c. He continued on earth forty days after his 
 resurrection. Acts i. 3. 
 
 The facts of which the evidence of the resurrection con- 
 sists, are attested by a succession of witnesses, and may 
 be comprised under. 
 
 Appearances of the Angels. 
 To the Roman soldiers. Afatt. xxviii. 3, 
 To the other Mary and Salome. Mark xvi. 5. 
 To Joanna and those with her. Luke xxiv. 4. 11. 
 To Mary Magdalene. John xx. 11, 12. 
 
56 ON THE RESURRECTION OF CHRIST. 
 
 Appearances of Christ to the women. 
 To the other Mary and Salome. Matt, xxviii. 9. 
 To Mar>' Magdalene. John xx. 15. 
 
 Appearances of Christ to the disciples and apostles. 
 
 He must have appeared often during the forty days he 
 was upon earth ; of the visits which he made eleven, viz. 
 those to the women, and the following, are mentioned. 
 To the eleven in Galilee. Matt, xxviii. 16. 
 To the two disciples in journeying to Emmaus. Mark xvi. 12 
 
 Luke xxiv. 13, &c. 
 To the eleven when they sat at meat. Mark xvi. 14. 
 To Simon. Luke xxiv. 34. 
 To Thomas. John xx. 27. 
 
 To the disciples at the sea of Tiberias. John xxi. 1, &c. 
 To Paul. Acts ix. 5. 
 To five hundred at once. 1 Cor. xv. 6. 
 Last of all, he was seen of me (Paul) also. 1 Cor. xv. 8. 
 
 When does our Church commemorate the resurrection ? 
 
 On Easter Sunday. 
 What are the uses of the resurrection ? 
 
 1. To prove our Saviour's divinity. 
 
 Declared to be the Son of God with power, by the resurrection 
 from the dead. Rom. i. 4. 
 
 Sometimes he is said to be raised by his own power. 
 John ii. 19 — 22; x. 15 — 18. Sometimes by the power of 
 God. Acts ii. 32. Gal. i. 1. Eph. i. 19. Phil. ii. 9. 
 
 2. To assure >is of the sufficiency of his sacrifice. 
 Raised again for our justification. Rom. iv. 25. 
 
 Therefore being by the right hand of God exalted, &c. Acts 
 ii.31— 33. 
 
 3. As a pledge of our own resurrection. 
 
 He that raised up Christ from the dead shall also quicken yomr 
 
 mortal bodies. Rom. viii. 11. 
 Christ — is become the first-fruits of them that slept. 1 Cor. 
 
 XV. 20. 
 Them also which sleep in Jesus God will bring with him. 
 
 1 Thess. iv. 14. 
 If we have been planted in the likeness of his death, we shall 
 
 be also in tiie likeness of his resurrection. Rom. vi. 6. 
 
 4. To lead us to die to sin. 
 
 Likewise reckon ye also yourselves to be dead indeed unto sin, 
 
 but alive unto God, through Jesus Clirist our Lord. Rom. vi. 
 
 11. 
 That he died for all, that they which live should not henceforth 
 
 live unto themselves, but unto him which died for them, and 
 
 rose again. 2 Cor. v. 15. 
 If ye then be risen with Christ, seek those things which are 
 
 above. Col. iii. 1. 
 
 5. As the grand proof of the truth of the Gospel. 
 
ON THE RESURRECTION OF CHRIST. 57 
 
 If Christ be not risen, then is our preaching vain, and your faitb^ 
 
 is also vain. 1 Cor. xv. 14. 
 And if Christ be not raised, your faith is vain. 1 Cor. xv. 17. 
 6. As a pattern of our resurrection. 
 Death made no chancre in the person or character of 
 Christ ; he was the same after he rose, as he was before he 
 was put to death. His kindness to his friends, and his 
 pity to his enemies, were the same ; and death will make 
 no change in us. 
 Where the tree falleth, there it shall be. EccL xi. 3. 
 He which is filthy, let him be filthy still ; and he that is right- 
 eous, let him be righteous still. Rev. xxii. 11. 
 The Apostles laid down the resurrection as the founda- 
 tion of their preaching. 
 Acts i. 21,22; ii. 31,32; iii. 15; iv.2. 33; x. 40; xui. 31 ; xviL 
 18. 32 ; xxiv. 15, 2L 
 
 Where did our Saviour go, when he left the earth after his 
 resurrection ? 
 *' He ascended into heaven." 
 Mark xvi. 19. Luke xxiv. 51. Acts i. 9. Eph. iv. 8 — 10. 
 Whom the heaven must receive, until the times of restitution 
 
 of ail things. Acts iii. 21. 
 He promised to send the Spirit as the fruit of his ascension. 
 
 John xvi. 7. 
 It was accordingly sent on the day of Pentecost Acts ii. 3, 4. 
 The ascension of our Lord was predicted by the Psalm- 
 ist. 
 Lift up your heads, ye gates, &c* — and the King of glory 
 
 shall come in. Ps. xxiv. 9, 10. 
 Thou hast ascended on high. Ps. Ixviii. 18. 
 
 What is his station in heaven ? 
 
 He " sitteth on the right hand of God the Father Al- 
 mighty." 
 God also hath highly exalted him, &c. Phil. ii. 9. 
 
 God is a Spirit, and has no parts : but he describes 
 himself as having them in condescension to our capacities. 
 " The right hand of God^^ means a place of power. 
 Matt. xivi. 64. Mark xiv. 62. Luke xxii. 69. 
 
 A place of honour and happiness. 
 Ps.cx. 1. John xvii. 4, 5. Eph. i. 20, 21. 1 Pet. iii. 22. 
 Sometimes Christ is described as sitting, to signify his 
 continuance in his high station. 
 He was received into heaven, and sat down, &c. Mark xvi. 19. 
 Tliis Jesus hath God raised up, kc. The Lord said unto my lord, 
 sit thou on my right hand. Acts iL 32 — 34. 
 
58 ON THE RESURRECTION OF CHRIST. 
 
 He sat down on the right hand of the Majesty on liigh. Heb. 
 
 i.3. 
 Who is set on the right hand of the throne of the Majesty in 
 the heavens. Heb. viii. 1. 
 
 Sometimes he is represented as standing, to show that 
 he is ever making- intercession for us. 
 Stephen saw Jesus standing on the right hand of God. Acts 
 vii. 55. 
 The place of his abode is heaven ; a place of eternal 
 blessedness. 
 We have a great High Priest that is passed into the heavens 
 Jesus, the Son of God. Heb. iv. 14. 
 
 What is his office in heaven ? 
 
 He appears before the Father as our Mediator, Inter- 
 cessor, and Advocate. He pleads his merits, and takes 
 care of all the interests of his Church. 
 
 1. He is there to intercede for us. 
 
 No man cometh unto the Father but by me. John xiv. 6. 
 Who also maketh intercession for us. Rom. viii. 34. 
 He ever liveth to make intercession for them. Heb. vii. 25. 
 Now to appear in the presence of God for us. Heb. ix. 24. 
 If any man sin, we have an Advocate with the Father, Jesua 
 Christ the righteous. 1 John ii. 1. 
 
 2. To supply our wants. 
 
 And I, if I be lifted up, will draw all men unto me. John xiL 
 
 32. 
 My God shall supply all your need, according to his riches in 
 
 glory by Christ Jesus. Phil.iv. 19. 
 That we may obtain mercy, and find grace to help in time of 
 
 need. Heb, iv. 16. 
 
 3. To prepare a place for us. 
 
 If I go and prepare a place for you, I will come again. John 
 xiv. 3. 
 
 4. To turn us from iniquity. Acts iii. 26. 
 
 5. To give repentance and forgiveness of sins. 
 
 Him hath God exalted to give repentance and remission of sins. 
 Acts v. 31. 
 
 But although he is thus removed out of our sight, he is 
 nevertheless present wherever two or three are met toge- 
 ther in his name ; and he has declared that he is with his 
 church alway, even unto the end of the world. 
 
 What glorious gifts has our Lord received for men by 
 his resurrection and ascension, and how freely does he 
 dispense them even to the chief of sinners ! By virtue of 
 this his exaltation, he sends down his Holy Spirit, to con- 
 vince of sin, to lead to repentance, to assure of forgiveness, 
 to e.iable us to grow in grace, to keep us from falling, and 
 
ON THE LIST JUDGMENT. 59 
 
 to prepare us for eternal glory. Through him we receive 
 a gracious answer to our prayers, and obtain all things 
 needful both for our souls and bodies. If our souls be im- 
 pressed with a due sense of gratitude to our blessed Re- 
 deemer, for these, his inestimable gifts, purchased at so 
 great a price, we shall indeed die unto sin, crucifying the 
 flesh, with its affections and lusts, and being raised from 
 our spiritual death, shall henceforth live a life of righteous- 
 ness and holiness, by faith on the Son of God. 
 
 Colled^ Sunday before Easter. — Grant that we may both 
 follow the example of his patience, and also be made 
 partakers of his resurrection. 
 
 Ascension Day. — Grant that as we do believe thy only 
 begotten Son to have ascended into the heavens, so we 
 may also in heart and mind thither ascend, and with him 
 continually dwell. 
 
 ON THE CREED. 
 
 § 5. ON THE LAST JUDGMENT. 
 
 TVbat is the Inst article of the Creed respecting our Saviour ? 
 
 " From thence he shall come to judge the quick and the 
 dead." 
 
 We have already considered the office of Christ in hea- 
 ven as the Mediator: he will fill that o€ice till all his ene- 
 mies be subdued, (Heb. x. 12, 13,) and his people all 
 gathered in ; then cometh the end, (I Cor. xv. 24 — 28,) 
 when he shall come to judgment, and sitting on his great 
 white throne, surrounded by his holy angels, shall dispense 
 rewards and punishments to all men, according as their 
 deeds have been good or evil, admitting the righteous into 
 the kingdom of his Father, and taking vengeance on them 
 that have not known God, nor obeyed his gospel. The 
 time when this awful event will take place is unknown, 
 even to the angels, (Matt. xxiv. 36,) but 
 
 It is certain. In this life God's people have very 
 many sorrows and troubles, while the wicked are in pros- 
 perity, and say, in the pride of their heart, " How doth 
 God know]" Reason therefore intimates, and Scripture 
 confirms the truth, that another state of existence is to be 
 looked for, in which the justice of God will be made appa^ 
 
(JO ON THE LAST JUDGMBTRT. 
 
 rent, where happiness will attend the righteous, and misery 
 be the portion of the wicked. 
 P3.X. xvii. 14; xxxvii. 10. 35, 36; Ixxiii. 4. 11, 12. 
 He maketh his sun to rise on the evil and on the g'ood, and 
 
 sendeth rain on the just and on the unjust. Matt. v. 45. 
 The tares are suffered to grow with the wheat till the harvest. 
 
 Matt. xiii. 24—30. 
 But then a final separation takes place; the wheat is gathered 
 into the garner, and the tares will be burnt : so will it be at 
 the end of the world. Matt. xiii. 40. 
 
 Intimations of a judgment were given in Old Testament 
 times, 
 
 To Cain. 
 If thou doest well shall thou not be accepted, he. Gen. iv. 7. 
 To Enoch. 
 Enoch walked with God, and he was not; for God took him. 
 
 Gen. V. 24. 
 Enoch, the seventli from Adam, prophesied, saying, Behold the 
 Lord cometh with ten thousand of his saints. Jude 14. 
 To Abraham. 
 Shall not the Judge of all the earth do right '{ Gen. xvili.25. 
 To Jacob. 
 I have waited for thy salvation, Lord. Gen. xlix. 18. 
 And he was gathered unto his people. Gen. xlix. 33. 
 To Moses. 
 The God of Abraham, of Isaac, and of Jacob. Exod. iii. 6. 16. 
 That the dead are raised, even Moses showed at the bush, when 
 he caUeth the Lord, the God of Abraham, and the God of 
 Isaac, and the God of Jacob. Luke xx. 37. 33. 
 To .Fob. 
 I knovr that my Redeemer liveth. Job xix. 25. 
 To Hannah. 
 The Lord shall judge the ends of the earth. 1 Sam. il. 10. 
 To Saul. 
 To-morrow shall thou and thy sons be with me. 1 Sam. xxviiL 
 19, 
 To Elijah. 
 The Lord took up Elijah into heaven by a whirlwind. 2 Kings 
 ii, 11. 
 To David. 
 The wicked shall be turned into hoU. Ps. ix. 17. 
 My flesh also shall rest in hope, kc. Ps. xvi. 9 — 11. 
 He asked life of thee, and thou gavest it him, even length of 
 
 days for ever and ever. Ps. xxi. 4. 
 He shall call to the heavens from above, and to the earth that 
 
 he >:iay judge his people, kc. Ps. 1. 4 — 6. 
 Thou shall guide me with thy counsel, and afterward receive 
 
 me to glory, kc. Ps. Ixxiii. 24 — 26. 
 For he cometh, for he cometh, to judge the earth. Ps. xcvi. 13; 
 xcviii. 9. 
 
ON THE LAST JUDGMENT. 61 
 
 To Solomon. 
 
 The wicked is driven away in his wickedness, but the righteous 
 hath hope in his death. Prov. xiv. 32. 
 
 God shall jud^e the riaihteous and the wicked. Eccl. iii. 17. 
 
 But know that for all these things God will bring thee into judg- 
 ment. Eccl. xi. 9. 
 
 The spirit shall return unto God who gave it. Eccl. xii. 7. 
 
 God shall bring every work into judgment. Eccl. xii. 14. 
 To Isaiah. 
 
 They shall both burn together, and none shall quench them. 
 Isa. i. 31. 
 
 He will swallow up death in victory, &c. Isa. xxv. 8. 
 
 Thy dead men shall live. Sec. Isa. xxvi. 19 — 21. 
 
 Tophet is ordained of old ; the breath of the Lord, like a stream 
 of brimstone, doth kindle it. Isa. xxx. 33. 
 
 Who — shall dwell with everlasting burnings'? Isa. xxxiii. 14. 
 
 The righteous is taken away from the e\ii to come. He shall 
 enter into peace. Isa. Ivii. 1, 2. 
 
 Their worm shall not die, neither sliall their fire be (luenched. 
 Isa. Ixvi. 24. 
 
 To EZEKIEL. 
 
 The soul that sinneth, it shall die. Ezek. xviii. 4. 24. 26. 
 
 To Daniel. 
 I beheld till the thrones were cast down, Sec, the judgment was 
 
 set. and the books were opened. Dan. vii. 9, 10. 
 Many of them that sleep in the dust of tlie earth shall awake : 
 some to everlasting hfe, and some to shame, and everlasting, 
 contempt. Dan. xii. 2. 
 To Hose A. 
 I will ransom them from the power of the grave, k.c. gravC; • 
 I will be thy destruction. Hos. xiii. 14. 
 To Amos. 
 Prepare to meet thy God. Amos iv. 12. 
 To Malachi. 
 They shall be mine, in that day when I make up my jewels. 
 
 Mai. iii. 17. 
 The patriarchs, Abraham. Isaac, and Jacob, spoke of themselve? 
 as pilsrims and stran/ers in a land which was not their home : 
 and tfiey that say such things declare plainly that they seek 
 a country. Heb. xi. 13, 14. 
 
 The New Testament points it out still more clearly. 
 
 Martha saith, I know tliat he shall rise again in the resurrection, 
 at the la.st day. John xi. 24. 
 
 .lesus Christ whom the heaven must receive until the times o> 
 re.-titulion of all things. Acts iii. 20, 21.. 
 
 To be with Christ, which is far better. Phil. i. 23. 24. 
 
 We shall all stand before the judgment-seat of Christ. Romr. 
 xiv. 10. 2 Cor. v. 10. 
 
 It is appointed unto men once to die, but after this V.:e judg- 
 ment. Heb. ix. 27. 
 
 Behold, the judge standeth before the door. James v. 9. 
 7 
 
62 ON THE LAST JUDGMENT. 
 
 Reserved unto fire against the day of judgiment. 2 ?et. iii. 7. 
 The day of the Lord wiU come as a tliief in the night. 2 Pet. 
 
 iii. lU. 
 The anjjels which kept not their first estate, he hatli reserved 
 
 unto the judf^ment of the j^reat day. — Even as Sodom and 
 
 Gomorrah are set fortli for an example, suflering the ven* 
 
 g:eanre of rternal fire. JiideG, 7. 
 The New Testament also contains many figurative de- 
 scriptions of this awful day. 
 Every tree which brinfrcth not forth good fruit is hewn down, 
 
 and cast into the fire. Matt. iii. 10. 
 Whose Ian is in his hand, and lie will throughly purge his floorj 
 
 &c. Matt. iii. 12. 
 The tares and the reapers. Matt. xiii. 30. 39. 
 The net which gatiion th both }i:ood and bad. Matt. xiii. 47, 48. 
 The evil servant's portion. Matt. xxiv. 47-'— 51. 
 The wise and foolish viricins. Matt, xxv, 10. 
 The talents. Matt. xxv. 19 — 21. 
 The shepherd dividing the sheep from the goats. Matt. xxv. 
 
 31—33. 
 The rich man and Lazarus. Lu'^e xvi. 19 — 31. 
 As it was in the days of Noe, so shall it be in the days of the 
 
 Son of man. Luke Xtii. 26. Matt. xxiv. 37. 39. 
 
 If ho is lo he the Judge ? 
 The Lord Jesus Christ. 
 When God shall judge the secrets of men by Jesu3 Christ. 
 
 Horn. ii. 16. 
 We shall ail stand bef irc the judgment-seat of Christ. Rom. 
 
 xrv.9, 10. 2 Cor. v. 10. 
 The Lord Jesus Christ, who shall judge the quick and dead. 
 ^2Tim. iv. 1. 
 
 Why does he assume this office ? 
 
 1. Because he is a partaker of the nature of those who 
 are to stand at his tribunal. 
 
 And hath given him autiiority to execute judgment also, because 
 he is the Son of man. Jnhn v. 27. 
 
 2. Because the Father hath appointed him. 
 
 The Father judgeth no man, but hath committed all judgment 
 
 unto the Son. John v. 22. 
 Ordained of God to be the judje of quick and dead. Acts x. 42i 
 He hath appointed a day in the which he will judge the world 
 
 in righteousness, by that man whom he hath ordained. Acts 
 
 xvii, 31. 
 
 His coming- is described in the most impressive manner. 
 The Son of man shall come in the glory of his Father, with his 
 
 angels. Matt. xvi. 27. 
 They shall see the Son of man coming in the clouds of heaven, 
 
 in his own glory, and in liis Fathers, and of the holy angels. 
 
 Matt. xxiv. 30 ;" xxvi.&4. Mark viii. 3S. Luke ix. 26. 
 
ON THE LAST JUDGMENT. 63 
 
 This Jesus shall so come in like manner as ye have seen hira 
 
 f^o into heaven. Actsi. 11. 
 The Lord himself shall descend from heaven with a shout, with 
 
 the voice of the archangel, and with the trump of God. 
 
 1 Thess. iv. 16. 
 The Lord Jesus shall be revealed from heaven with his mighty 
 
 angels, in riaming fire. SThess. i. 7 — 10. 
 Behold, he cometh with clouds ; and every eye shall see him 
 
 Rev. i. 7. 
 The heavens shall pass away with a great noise, and the elements 
 
 shall melt with fervent heat : the earth also, and the works 
 
 that are therein, shall be burned up. 2 Pet. iii. 10 — 13. 
 The angel which 1 saw stand upon the sea, and upon tiie earth, 
 
 lifted Up his hand to heaven, and sware by him that liveth 
 
 for ever and ever, that there should be time no longer. Rev. 
 
 X. 0, 6. 
 
 Before this solemn tribunal there will be a general ap- 
 pearance of all the sons of Adam. 
 Before him shall be gathered all nations, Sec Matt. xxv. 32. 46. 
 Then shall he send his angels, and shall gather together his 
 
 elect, from the four winds, kc. Mark xiii. 27. 
 All that are in the grave shall hear his voice, and shall come 
 
 forth. John v. 2S, 29. 
 I saw the dead, small and great, stand before God. Rev. xx. 12. 
 The sea gave up the dead which were in it ; and death and hell 
 delivered up the dead which were in them. Rev. xx. 13. 
 All shall then be judg-ed. 
 The Lord Jesus Christ — shall judge the quick and the dead at 
 
 his appearins^. 2 Tim. iv. 1. 
 Who sliall give account to him that is ready to judge the quick 
 and the dead. 1 Pet. iv. 5. 
 
 Concerning what shall we he judged ? 
 
 1. Men will have to give an account of all their thoughts. 
 The thought of foolishness is sin. Prov. xxiv, 9. 
 
 A book of remembrance was written before him, for them that 
 thought upon his name. Mai. iii. 16. 
 
 Repent, and pray God, if perhaps the thought of thine heart 
 may be for/iven thee. Acts viii. 22. 
 
 Inordinate anection, evil concupiscence ; — for which things' 
 sake the wrath of God cometh on the children of disobe- 
 dience. Col. iii. 5, 6. 
 
 2. Of their words. 
 
 Your words have been stout against me, saith the Lord. Mai. 
 
 iii. 13. 
 Every idle word that men shall speak, they shall give account 
 
 thereof in the day of judgment. For by thy words thou 
 
 shalt be justitied, and by thy words thou shalt be condemned. 
 
 Matt. xii. 36, 37. 
 To convince all that are ungodly, of all their hard speeches, 
 
 which they have spoken agairist him. Jude 15. 
 
 3. And of their actions. 
 
64 ON THE LAST JUDGMENT. 
 
 God shall bring every work into judgment, with every secret 
 
 thing. Eccl. xii. 14. 
 He shall reward every man according to his works. Matt. xvi. 27. 
 I was an hungered, and ye gave me meat, 8cc. iNIatt. xxv. 35. 
 Who will render to every man according to his deeds. Rom. 
 
 ii. 6. 
 To convince all that are vmgodly of all their ungodly deeds 
 
 which they have ungodly committed. Jude 15. 
 And tlie dead were judged, — according to their works. Rev. 
 
 XX. 12. 
 They were judged every man according to their works. Rev. 
 
 XX. 13. 
 
 Men will have to answer for sins of omission, as well as 
 those of commission. 
 The wicked shall be turned into hell, and all the nations that 
 
 forget God. Ps. ix. 17. 
 I was an hungered, and ye gave me no meat, &c. Matt. xxv. 42. 
 The servant that knew his master's will, and did i't not, shall be 
 
 beaten with many stripes. Luke xii. 47. 
 Be not deceived, he. He that soweth to the flesh, shall of the 
 
 flesh reap corruption, &c. Gal. vi. 7, 8. 
 To him that knoweth to do good, and doeth it not, to him it is 
 
 sin. James iv. 17. 
 
 How ivill men he judged? 
 
 1. By the law of God. 
 The word that I have spoken, the same shall judge him in the 
 
 last day. John xii. 4». 
 As many as have sinned in the law, shall be judged by the law. 
 
 Rom. ii. 12. 
 Another book was opened, which is the book of life : and the 
 
 dead were judged out of those things which were written in 
 
 the books. Rev. xx. 12. 
 
 Mere profession will not do in that day: it will be in 
 vain to urofe, 
 Lord, have we not prophesied in thy name "! &c. ]\Iatt. vii. 
 21—23. Luke xiii. 25—30. 
 
 Rio-hteous judgment will be pronounced orkall. 
 
 They shall awake, some to everlasting life, and some to shame 
 and everlasting contempt, &c. Dan. xii. 2, 3. 
 
 They shall come forth, they that have done good, vmto the re- 
 surrection of life ; and they that have done evil, unto the 
 resurrection of damnation. John v. 28, 2.0. 
 
 IVIiat will be the sentence and conditloyi of the righteous ? 
 Ye which have followed me in the regeneration shall sit upon 
 
 twelve thrones, judging the twelve tribes of Israel. Matt. 
 
 xix. 28. 
 Come, ye blessed of my Father, inherit the kingdom prepared 
 
 for you from the foundation of the world. Matt. xxv. 34. 
 We shall be like him; for we shall see him as he is. 1 John 
 
 iii. 2. 
 
ON THE LAST JUDGMENT. tJ 
 
 They sung a new song-, saying, — Thou hast redeemed us, and 
 made us to our God, kings and priests. Rev. v. 9. 10. 
 
 These are they whir h came out of great tribulation, &;c. There- 
 fore are they before tiie throne of God, and serve him day 
 and night in his temple, &.C. Rev. vii. 14. 17. 
 
 They sing the song of Moses, and the song of the Lamb. Rev. 
 XV. 3. ^ ^ 
 
 I saw the souls of them which had not worshipped the beast, 
 
 Jk;c., and they hved and reigned with Christ. Rev. xx. 4. 
 TJ^hat will be the sentence and condition of the wicked? 
 
 Their worm dieth not, and the fire is not quenched. Isa. Ixvi. 
 24. Mark ix. 44. 
 
 The children of the kingdom shall be cast out into outer dark- 
 ness ; there shall be weeping and gnashing of teeth. Matt, 
 viii. 12. 
 
 And shall cast them into a furnace of fire; there shall be 
 waihng and gnashing of teeth. Matt. xiii. 42. 50. 
 
 The man without a wedding garment was cast into outer dark- 
 ness, &c. Matt- xxii. 13. 
 
 And shall cut him asunder, and appoint him his portion with 
 the hypocrites, kc. Matt. xxiv. 51. 
 
 Cast ye the unprofitable servant into outer darkness, &c. Matt. 
 XXV. 30. 
 
 Depart from me, ye cursed, into everlasting fire. Matt. xxv. 41. 
 
 Treasures! up unto thyself wrath against the day of wrath. 
 Rom. ii. 5. 
 
 Who shall be punished with everlasting destruction fi-om the 
 presence of the Lord. 2 Thess. \. 8, 9. 
 
 And said to the mountains and rocks. Fall on us, and hide us 
 from the face of him that sitteth on the throne, and from the 
 wrath of the Lamb. Rev. vi. 16. 
 
 He shall be tormented with fire and brimstone, &c. Rev. xiv. 
 10, 11. 
 
 Shall have their part in the lake which burneth with fire and 
 brimstone ; which is the second death. Rev. xxi. 8. 
 How fearful and how inevitable ! 
 
 They shall go into the holes of the rocks, and into the caves of 
 the earth, for fear of the Lord. Isa. ii. 19. 
 
 They shall say to the mountains, Cover us ! and to the hills, 
 Fall on us ! Hos. x. 8. 
 
 Can thine heart endure, or can thy hands be strong in the days 
 that I shall deal with thecl Ezek. xxii. 14. 
 
 Who among us shall dwell with everlasting burnings! Isa, 
 xxxiii. 14. 
 There are only two descriptions of persons in the world, 
 the righteous and the wicked ; — you have heard the end of 
 both. Choose you now whom you will serve. If you 
 would die the death of the righteous, prepare for it, by liv 
 inof his life. 
 
 Remember, that he who will be your Judge, is the same 
 Saviour who is now your Mediator. Make him your 
 
66 ON THE HOLY GHOST. 
 
 friend, and you will have nothing to fear. Let the terrors 
 of that awful day, which will surely come, and nnay sur- 
 prise you suddenly, induce you to bejrin in earnest, to pre- 
 pare to meet your God. When Paul reasoned of righteous- 
 ness, temperance, and judgment to come, Felix trembled. 
 Acts xxiv. 25. Do you tremble 1. If you do, check not 
 the salutary fear; do not, like Felix, put off the conside- 
 ration of those important matters to a more convenient 
 opportunity, which in your case, as in his, may never 
 arrive. Delay not an hour to listen to the voice of wis- 
 dom, lest your angry and insulted Judge address you in 
 that bitter reproach, — 
 Because I have called, and ye have refused, &c. Prov. i. 24. 31. 
 Seek now for pardon and acceptance, that it may be 
 well with you in that day: — 
 Pray that you may be made meet to be partakers of the inherit- 
 ance of the saints in li^ht. Col. i. 12. 
 Give diligence to make your calling and election sure. 2 Pet. 
 
 i. 10. 
 That so an entrance may be administered unto you abundantly 
 into the everlasting kingdom of our Lord and Saviour Jesus 
 Christ. 2 Pet. i. 11. 
 Collect, 1st Sunday in Advent. — Grant that when he shall 
 come in his glorious majesty to judge both the quick and 
 dead, we may rise to the'life immortal. 
 3d Sunday in Advent. — Grant that, at thy second coming to 
 judge the world, we may be found an acceptable people in 
 thy sight. 
 6th Sunday after Epiphany. — Grant that when he shall ap- 
 pear with power and great glory, we may be made like 
 unto him. 
 
 ON THE CREED. 
 
 § 6. ON THE HOLY GHOST. 
 
 IViMT is the next article in the Creed? 
 
 " I believe in the Holy Ghost.'' 
 What is meant by the Holy Ghost ? 
 
 Ghost is the same as Spirit. The Holy Ghost, or Holy 
 Spirit, is the Third Person in the Godhead, ' the Lord and 
 Giver of Life, proceeding from the Father and the Son :' 
 He is uncreated, subsisting of himself, which can be said 
 i)f none but God, ' and with the Father and the Son toge- 
 gether is worshipped and glorified.' 
 God is a Spirit. John iv. 24. 
 
ON THE HOLY GHOSTc 67 
 
 Why is the Holy Ghost called a Person ? 
 
 Because those atributes and expressions which apply to 
 dislinci persons, are used in the Scriptures when speaking 
 of him. He is said to understand, to will, to give, to call, 
 to do, to come, to send, to speak, to hear, &c., which all 
 imply personality. 
 
 He appeared in a visible shape. Luke iii. 22. Acts ii. 3. 
 
 He gave the Apostles tongues. Acts ii. 4 — 8. 
 
 He enabled them to work many signs and wonders. Acts ii. 43. 
 
 The Spirit of the Lord caught away Philip. Acts viii. 39. 
 
 It seemed good to the Holy Ghost, 'h.c. Acts xy. 28. 
 
 Gives men wisdom, knowledge, faith, the gifts of healing, the 
 working of miracles, prophecy, the discerning of spirits, 
 divers kinds of tongues, and the interpretation of tongues. 
 ICor. xii. 8—10. 
 
 He divides these severally as he will. 1 Cor. xii. 11. 
 
 Chnst cast out devils by the Spirit of God. Matt. xii. 28. 
 
 What proof have you that the Holy Ghost is God ? 
 
 The various attributes and works of God are ascribed to 
 him ; and he is expressly called God in the Scriptures. 
 
 1. Creation is ascribed to him. 
 
 The Spirit of God moved upon the face of the waters. Gen. i. 2. 
 By his Spirit he hath garnished the heavens. Job xxvi. 13. 
 The Spirit of God hath made me. Job xxxiii. 4. 
 All the host of [heaven were made] by the breath (or spirit) 
 
 of his mouth. Ps. xxxiii. 6. 
 Thou sendest forth thy Spirit : they are created. Ps. civ. 30. 
 
 2. Omnipresence. 
 
 ■Whither shall I go from thy Spirit? Ps. cxxxix. 7. 
 Through him we both (Jews and Gentiles) have access by one 
 Spirit. Eph. ii. 18. 
 
 3. Omniscience. 
 
 Who hath directed the Spirit of the Lord, or, being his coun- 
 sellor, hath taught him, &c. 1 Isa. xl. 13, 14. 
 
 The Spirit searcheth all things, yea, the deep things of God. 
 1 Cor. ii. 10. 
 
 The thinss of God knoweth no man, but the Spirit of God. 
 ICor.ii. 11. 
 
 The Holy Ghost commands and appoints. 
 
 The Spirit said unto Philip, Go near, 8cc. Acts viii. 29. 
 
 The Spirit sent Peter to Cornelias. Acts x. 20 ; xi. 12. 
 
 The Holy Ghost said. Separate me Barnabas and Saul. Acts 
 xiii. 2. 
 
 So they, being sent forth by the Holy Ghost, departed. Acts 
 xiii. 4. 
 
 The flock, over the which the Holy Ghost hath made you over- 
 seers. Acts XX. 28. 
 He forbids and prevents. 
 
t)0 ON THE HOLY GHOST. 
 
 They were forbidden of the Holy Ghost to preach the word in 
 
 Asia. Acts xvi. 6. 
 They assayed to so into Bithynia, but the Spirit suffered them 
 
 not. Acts xvi. 7. 
 We are baptized in his name. 
 Baptizin-i; them in the name of tlie Father, and of the Son, 
 
 and of the Holy Ghost. Malt, xxviii. 19. 
 We are blessed in his name, as one of the Trinity. 
 The Lord bless thee and keep thee ; the Lord make his face 
 
 shine upon thee ; the Lord lift up his countenance upon thee, 
 
 and srive thee peace. Num. vi. 24 — 26. 
 The grace of our Lord Jesus Christ, and tlie love of God, and the 
 
 communion of the Holy Ghost, be with you ail. 2Cor. xiii. 14. 
 
 Compare the following passages of Scripture, for a fur- 
 ther proof of his divinity. 
 The Lord said — hear ye indeed, but understand not, &c. Isa. 
 
 vi. 9. 
 Well spake the Holy Ghnsf, saying, Hearing, ye shall hear, 
 
 and shall not understand, 8cc. Acts xxviii. 25, 26. 
 [The Israelites in the wilderness] tempted the Lr;r^/. Exod.xvii.7. 
 As the Hall/ Ghosf saith — Harden not your hearts as in — the 
 
 day of temptation in the wilderness, when your fathers 
 
 tempted 77ie. Heb. iii. 7 — 9. 
 This shall be the covenant that I will make — saith the Lord, 
 
 Jer. xxxi. 33. 
 Whereof the Hohj Ghost is a witness to us, saying — Thi^ is the 
 
 covenant that / will make. Heb. x. 15. 16. 
 All Scripture is given by inspiration of God. 2 Tim. iii. 16. 
 Holv men of God spake as they were moved by the Holy Ghosf. 
 
 2Pet. 1. 21. 
 Why hath Satan filled thine heart to lie to the Holy Ghost P 
 
 Acts V. 3. 
 Thou hast not lied unto men, but unto Gnd. Acts v. 4. 
 The temple of Goil is holy, which temple ye are. 1 Cor. iii. 17. 
 Know you not that your body is the temple of the Holy Ghost P 
 
 ICor. vi. 19. 
 Thou shalt not tempt the Lord thy God. Matt. iv. 7. 
 How is it that ye have agreed together to tempt the Spirit of 
 
 the Lord ? Acts v. 9. 
 There is none good but one, that is God. Matt. xix. 17. 
 Thy Spirit is good. Ps. cxliii. 10. 
 
 The Holy Ghost is called. 
 Good Spirit, Neh. ix. 20. Ps. cxliii. 10. Spirit of God, Gen. i. 2. 
 Matt. xii. 2S. Holi/ Spirit, Luke xi. 13. Holy Spirit of Proynvie, 
 Eph. i. 13. Spirit ofTrufh, John xiv. 17; xvi 26; xvi. 13. Quick- 
 enin^ S/nrit, 1 Pet. iii. 18. Spirit tf Adoplion, Rom. viii. 15. 
 Spirit (f Holiness, Rom. \. 4. Spirit (f Ihe Lord,- Spirit (f 
 Wisdom and Unfler.standiiig ,- Spirit of Vounsel and ISIipiht ,• 
 Spirit (f Knoivledse and Fear if the Lord ,- Isa. xi. 2. Spirit 
 of Wisdom and Rerelafion, Eph. i. 17. Holy Gfio-it, Matt. xii. 
 32. Mark i. 8. The Spirit, Mark i. 12. Luke ii. 27. Spirit of 
 Chribt, Rom. viii. 9. IPet. i. 1 1. Spirit of Libert ij, 2 Cor. iu. 17 
 
ON THE HOLY GHOST. b\f 
 
 Promise cf ihe Father, Luke xxiv. 49. Acts i. 4. Comforter, 
 John xiv J 6 ; xv. 2H ; xvi. 7. Spirit of Grace, Heb. x. 29. Zech. 
 xii. 10. Spiri' of Glory, 1 Pet. iv. 14. Spirit if Life, Rom. 
 viii. 2. Spirit if Grace and Supplication, Zech. xii. 10; 
 Seurctier iftfie Tilings of God, 1 Cor. ii. 10. 
 The Holy Spirit is named above three hundred times in 
 the Old and New Testaments. 
 When is the descent of the Holy Ghost celebrated ? 
 
 On Whitsunday, which is the anniversary of the day 
 of Pentecost, when the disciples being all with one accord 
 in one place, they were all suddenly filled with the Holy 
 Ghost, and began to speak with other tongues, as the Spi- 
 rit gave them utterance. 
 Is the Holy Ghost necessary to men ? 
 
 Yes. Without him we cannot worship God acceptably, 
 nor be regenerated, nor live a holy life. 
 They that worship God must worship him in Spirit. John iv. 24. 
 They that are after the Spirit, [do mind] the things of the 
 
 Spirit. Rom. viii. 5. 
 If any man have not the Spirit of Christ, he is none of liis. 
 
 Rom. viii. 9. 
 As many as are led by the Spirit of God, they are the sons of 
 God. Rom. viii. 14. 
 
 Is the Spirit promised ? 
 
 Yes. 
 I will pour out my Spirit, he. Prov. i. 23. Isa. xliv. 3. Joel ii. 
 
 23. Acts ii. 17, 18. 
 My Spirit shall not depart out of my mouth. Isa. lix. 21. 
 I will put a new Spirit within you. Ezek. xi. 19. 
 I will put my Spirit within you. Ezek. xxxvi. 27 ; xxxvii. 14. 
 How much more shall your heavenly Father give the Holy Spi- 
 rit to them that ask him? Luke xi. 13. 
 
 What is the work of the Holy Spirit ? 
 He effects all holy changes in the natural man. 
 He strives with men. 
 My Spirit shall not always strive with man. Gen. vi. 3. 
 
 He enlightens the natural man. 
 The natural man receiveth not the things of the Spirit of God, 
 
 because they are spiritually discerned. 1 Cor. ii. 14. 
 Praying — that God may give you the Spirit of wisdom and re- 
 velation in the knowledge of him : the eyes of your under- 
 standing being enlightened. Eph. i. 17, 18. 
 He teaches, and opens the understanding to understand 
 the Scriptures. 
 
/U ON THE HOLY GHOST. 
 
 The Holy Ghost shall teach you what ye ou^ht to say. Luke 
 
 xii. 12. 
 He shall toarh you all thin<rs. John xiv. 26. 
 Words which the Holy (ihost teaclieth. 1 Cor. ii. 13. 
 My spcecti and my pn^achin^' was — in demonstration of the 
 
 Spirit, and of power. 1 Cor. ii. 4. 
 The Spirit of wi>^dom and revelation in the knowledge of him; 
 the eyes of your understanding heing enlightened. Eph. 
 i. 17, "is. 
 
 He convinces of sin. 
 When he is come, he will reprove the world of sin. John xvi 
 8,9. 
 He regrenerates. 
 Except a man be born of water and of the Spirit, kc. John iii. 5, 6. 
 
 He renews. 
 He saved us by tlie washing of regeneration, and renewing of 
 the Holy Ghost. Tit. iii. 5, 
 He dwells in the heart. 
 He dwelleth with you, and shall be in you. John xiv. 17. 
 Know ye not that the Spirit of God dwelleth in you 1 1 Cor, 
 
 iii. 16, 17. 
 Know ye not that your body is the temple of the Holy Ghost 
 which is in you ! 1 Cor. iii. 6. 19. 
 He strentrthens ^vith mig-ht; 
 To be strengthened with might by his Spirit, in the inner man. 
 
 Eph. iii. 16. 
 
 The flesh lusteth against the Spirit, and the Spirit against the 
 
 flesh. Gal. v. 17. 
 
 He is a source of consolation: He comforts us, and 
 
 assures us of the willinorness of God to receive and bless us. 
 
 He shall give you another Comforter — even the Spirit of truth. 
 
 John xiv. 16, 17. 
 The Comforter, which is the Holy Ghost. John xiv. 26. 
 Walking in the comfort of the Floly Gh ist. Acts ix. 31. 
 
 He reveals the promises to the awakened soul. 
 God hnth revealpd them to us Iiy his Spirit. We have received 
 not the Spirit of the world, but of G;>d. 1 Cor. ii. 10 — 12. 
 He guides into all truth, orlorines Christ, and takes of 
 the things of Christ, and reveals them unto us, so as to in- 
 cline us to part with sin. 
 The Si)irit — will guide you into nil truth. John xvi. 1.3. 
 He shall glorify me. John xvi. 14. 
 
 For he sliall receive of mine, and shall show it unto you. John 
 xvi. 14. 
 He testifies of Christ. 
 He shall teslify of me. John xv. 26. 
 
 He gives access to Christ. 
 Through him we both have access by one Spirit to the Father. 
 Eph. ii. 18. 
 He makes us willing to return, inclines us to part with 
 
ON THE HOLY GHOST, 71 
 
 «in, Works repentance, produces grace, wisdom, knowledge, 
 piety, truth, patience, lona-sutfering, forbearance, holiness, 
 love, joy, peace, consoie^tion, hope, Irusl ; and all that 
 makes holy, or fits for heaven. 
 The fruit cf tlie Spirit is love, joj-, peace, &c. Gal. v. 23. 
 The tVuit of the Spirit is in all goodness, Sec. Eph. v, 9. 
 
 He inspired the sacred Writers. 
 All Scripture is given by inspiration of God. 2 Tim. iii. 16. 
 Of which salvation the prophets have inquired and searched 
 diliirently.— se irchin>jr what, or what ma.mer of time, the 
 Spirit of Christ, which was in them, did signify, &c. 1 Pet. 
 i. 10,11. 
 Holy nvm of God spake as they were moved by the Holy 
 Ghost. 2 Pet. i. 21. 
 
 He witnesses with us, not by particular impulses, but 
 by coinciding- with the testimony of our consciences, that 
 we are upright in giving ourselves to God, and also by 
 producing in us the tempers and affections of his children. 
 The Spirit beareth witui-ss with our spirit, that we are the chil- 
 dren of God. Rom. viii. 16. 
 My conscience bearing me witness in the Holy Ghost. Rom. 
 
 ix, 1. 
 God bearing them witnesg-^with gifts of the Holy Ghost. Heb, 
 
 ii. 4. 
 XVhereof the Holy Ghost is a witness to us. Heb. x. 15. 
 
 He intercedes. 
 The Sp rit maketh intercession for us. Rom. viii. 26 
 
 He adopts. 
 Tlie Spirit of adoption, whereby we cry, Abba, Father. Rom. 
 
 vii. 17. 
 God hath not given us the spirit of fear, but of love. 2 Tim. 
 i. 7. 
 He sheds abroad the love of God in the heart. 
 The love of God is shed abroad in our hearts by the Holy 
 Ghost. Rom. V. 5. 
 He sanctifies. 
 Being sanctified by the Holy Ghost. Rom. xv, 16. 
 Ye are sanctified— -by the Spirit of our God. 1 Cor. vi. 11. 
 Chosen through sanctification of the Spirit. 2 Thess. ii. 13. 
 Elect — through sanctification of the Spirit. 1 Pet. i. 2. 
 
 He seals us, and is an earnest of our inheritance. 
 Who hath sealed us. and given the earnest of the Spirit m our 
 
 hearts. 2 Cor. i. 22. 
 Sealed with that Holy Spirit of promise, which is the earnest 
 
 of o'lr inheritance. Kph. i. 13, 14. 
 
 Wh'^r'-bv ye are sealed unto the day of redemption. Eph. iv. 30. 
 
 It is by the Spirit alone that we can do any good thing, 
 
 and we are warned riot to slight or grieve him. If be 
 
 should finally leave us, there would be no hope of our 
 
72 ON THE HOLY GHOST. 
 
 being- again brought to repentance, and consev'^uently our 
 portion would inevitably be the worm that dieih not, and 
 the fire that is not quenched. 
 Grieve not the Spirit. Eph.iv.30! 
 Quench not the Spirit. 1 Thess. v. 19. 
 They rebelled and vexed his Holy Spirit. Isa. Ixiii. 10. 
 Ye do always resist tlie Holy Ghost. Acts vii. 51. 
 Take heed that you do not resist and grieve the Holy 
 Spirit, by living carelessly, despising his gifts, and abus- 
 ing his favours. Remembering what God has said-: 
 My Spirit shall not always strive with man. Gen. vi. 3. 
 And pray earnestly to him, to uphold you with his free 
 Spirit; (Psalm li. 12,) to renew a right Spirit within you. 
 (Psalm li. 10,) and not to take his Holy Spirit from you 
 (Psalm li. 11.) 
 Ye, beloved, building up yourselves on your most holy faith 
 praying in the Holy Ghost, keep yourselves in the love oi 
 God, looking for the mercy of our Lord Jesus Christ, unto 
 eternal life. Jude 20,21. 
 AbsoluHon. — Let us beseech him to grant us true repentance 
 
 and his Holy Spirit. 
 Litany. — Endue us with the grace of thy Holy Spirit, to amend 
 
 our lives according to thy holy word. 
 Collect, Sunday after Ascension. — We beseech thee send to us 
 
 thy Holy Ghost to comfort us. 
 19M, Sunday after Trinity. — Grant that thy Hoiy Spirit may, in 
 all things, direct and rule bur hearts. 
 1st Culled, Communion Service. — Cleanse the thoujrhts of our 
 hearts by the inspiration of thy Holy Spirit. 
 
 ox BLASPHTTHT AGAINST THE HOLT GHOST. 
 
 This sin was not confined to the days of the Apostles, 
 because sixty years after our Lord had declared that jt 
 should not be forgiven, St. John said, (1 .John v. 16,) 
 "•There is a sin unto death : I do not say that he shall 
 pray for it." — This sin is characterized, 
 
 1. By a great malignity of spirit; men are sinners ex- 
 ceedingly. 
 
 2. By a hatred of Christ because he reproves sin. 
 
 The Pharisees derided him, because he reproved the sin of cove- 
 tousness, Luke xvi. 14. 
 
 3. By having made up the mind to go on in sin, and 
 being wedded to it. 
 
 It includes, 
 
 1. A determination to resist all convictions^ and to resist 
 the truth, knowing it to be the truth. 
 
ON THE IIOLy OHOST. "^3 
 
 2. Hating reproof, and those who use it. 
 
 3. A deterriiiiiation not to leave off the practice of sin. 
 The followiiio; seem to be instances of those wlio com- 
 mitted this sin. 
 
 Koran, Dathau. and Abiram. Num. xvi. 2G — 32. 
 
 The sons dl Eli. 1 Sam. ii. 25. 
 
 Alexander the coppersmith. 2 Tim. iv. 14. 
 
 Those who sin wiliuUv after they have received the knowledge 
 
 of the trutii. Heb. x. 26— 31. 
 Those, who aftr'r havini- escaped the pollutions of the world, 
 are airain entansrled therein, and ovorconiL'. 2 Pet. ii. 20 — 22. 
 Blasphemy against the Holy Ghost will not be for- 
 given. 
 He that shall blaspheme asainst the Holy Ghost hath never for- 
 giveness, but is in dant'-er of eternal damnation. Mark iii. 29, 
 Unto him that blasphemeth against the Holy Gliost, it shall not 
 
 be forjiiven. Luke xii. 10. 
 It is impossible for those who were once enlis^htened, and have 
 tasted of the heavenly gift, and were male partakers of the 
 Holy Ghost— if they shall fall away, to renew them again 
 unto rept-ntance. Heb, vi. 4. 6. 
 The blasphemy against the Holy Ghost shall not be forgiven 
 unto men — neither in this world, neither in the world to 
 come. Matt. xii. 31, 32. 
 The M'orld to come means the Gospel dispensation ; and 
 no sacrifice was appointed for presumptuous sin under 
 the law. Num. xv. 30. Pardon is only offered to peni- 
 tents, and those who have committed this sin never do re- 
 pent. All other sins are committed for present ease, com- 
 fort, or advantage ; but this sin is the result of determined 
 hatred to God. St. Paul was a persecutor, but he did it 
 ignorantl3% Julian the apostate persecuted religion, 
 knowing it to be reliirion. 
 
 This was not David's sin — he was drawn on, from one 
 neglect of duty to another — his fall was gradual, and his 
 passions kept gathering strength — he went on from sin to 
 sin, apparently without compunction, and his conscience 
 seemed to be lulled asleep, till the prophet Nathan was 
 sent to reprove him. 
 
 The pasisages of Scripture referred to in this chapter, 
 have caused great distress to many conscientious Chris- 
 tians. They were written for our admonition, and were 
 intended to warn the presumptuous against trifling with 
 the convictions of conscience, but certainly not to discou- 
 rage the humble penitent. They who most fear having 
 committed this sin, are generally at the greater distance 
 8 
 
74 ON THE KOLY GHOST. 
 
 from it; while they who are thus irjven \ip, feel no sorrow 
 for sin, nor any anxiety to be restored to tlie favour of God. 
 Pray as David did, (Ps. xix. 13,) Keep back thy ser- 
 vant from presunijjtuuus nhis,- let them not have duminion 
 ove?- me» 
 
 NOTE. 
 
 THE OFFICE OF THH HOLY SPIRIT. 
 
 Bishop Peakgon, in hisobservationson thisarticle ofthe Creed. sets forth, 
 first, the nature, and then the 'ifftrc, of (he Holy Sj)irit. The first of these 
 points has been so fully e^jhibiicd in ihia section, in the lang uage of Scrip* 
 ture itself, that nothing more upon it is rccpiisite. The remarks of the ex» 
 cellent author above mentioned upon the second, contain much valuable 
 instruction, and deserve an attentive perusal. The pious reader will be 
 *;ratitied by the insernon of tliein here, sli-ihtly abridged in the first three 
 or four paragraphs, and with occasionally (as also in other extracts from 
 this autlior) a slight change in the phraseology, not in any way atTecting 
 the sense. 
 
 By the office of the Holy Spirit we do not understand any ministerial 
 office or function, such as that of created angels, who are all " ministering 
 spirits," (Heb. i. 14,) for the Holy Spirit is a Divine person, and ).herefore 
 above all ministration. By this expression we are to understand tchatso- 
 ever is attributed to him peculiarly in the salvation of ?nan, the worit 
 ■ •.vrou;uht by him, for which he is sent by the leather and the Son. All the 
 persons in' the Godhead are represented to us as concurring in our sal- 
 vation, and whatsoever the Holy Ghost workelh in order to the same sal- 
 vation, we look upon as belonging to his olflce. Now, without holiness it 
 is impossible to please God. We are all impure and unholy, and the pu- 
 rity and holiness which are required in us, to appear in the presence of 
 God, must be wrought in us by the Spirit of God, who is called holy, be- 
 cause he is the cause of holiness in us. The ofllce of the Holy Ghost we 
 acknowledge, therefore, to consist in the sanctifying of the s'ervants of 
 God, This sanctification being opposed to our im[)urity and corruption, 
 what.soever is wanting in our nature of that holiness and perfection, 
 must be supplied by the Spirit of God. Wherefore, as we are by nature 
 totally void of saving truth, and under an impossibility of knowing God ; 
 as " no man knoweth the things of a man save the spirit of man which is 
 in him ; even so none knoweth the things of God, but the Spirit of God:" 
 this "Spirit searcheth all things, yea, the deep things of God," (1 Cor. ii. 
 10, 11,) and revealetli them unto the sons of men. 
 
 The first i)art, then, of the office of the Holy Spirit, consists in expelling 
 the darkness of our understanding, and enlightening us with the know- 
 ledge of God.' This work of the Spirit is double, being either external 
 and general, or internal and particular. 
 
 The external and general work of the Spirit as to the whole Church 
 of God, is the revelation of the will of God, oy which so much in all ages 
 has been propounded as was suffioient to instruct men unto eternal life. 
 There have been ''holy prophets" ever since the world began, (Luke i. 
 70,) and in these last days, when God has spoken to us by his Son, that Son 
 sent his Spirit, the Spirit of truth, into the apostles, teaching them all 
 things, and bringing all things to their remembrance. John xvi. 13. Bv 
 this means it came to pass that all Scripture was given by inspiration of^ 
 God, that is, by the motion and operation of the Spirit of God. 
 
 Again, the same Spirit which reveals the object of faith eenerally to the 
 universal Church of God, (which object i§ propounded externally by the 
 Church toevery particular believer,)'does also illuminate the underetand' 
 
ON THE HOLY GHOST. 75 
 
 ing of such as believe, that they may receive the truth : for faith is the 
 gilt oY God not only in the object, but also in the act : Christ is not only 
 given unto ns, in whom we believe, but it is also jiiven us in the behalf of 
 Christ to believe on him, (Phil. i. 29 ;) and this gift is a ^\(t ol the Holy 
 Ghost, working within us an assent unto that wliich by the word is pro- 
 pounded to us : by this, " the Lord opened the heart of Lydia, that she at- 
 tended unto the thinjis whi<:h were spoken of Paul," (Acts xvi. 14;) by 
 this ihe word preaciied protiieth, bein-t "mixed with faith in them that 
 hoar it." Ileb. li 4. Thus "by grace we are saved through faith, and 
 that not of ourselves, it is the gilt of God." Eph. ii. 8. As the increase 
 and perfection, so the origin, or initiation of faith is from the Spirit of God, 
 not only by an '•xternal proposal in the word, but by an intiriiul illunti- 
 nation in the soul ; by which we are inclintd to the obedience of failli, 
 ill assenting to those truths, whicii unto a natural and carnal man are fool- 
 ishness. An i thus we affinn not only the revelation of the will of God, 
 but alsotiie illumination of the soul of man, to be part of the office of the 
 Spirit: of God, against the old and new Pelagians. 
 
 The second part of the office of the Holy Ghost is the sanctification of 
 man, in the regeneration and renovation of liiin. For our natural corrup- 
 tion consisting in an aversion of our wills, and a depravation of our affec- 
 tions, an inclination of them to the will of God is wrought within us by the 
 Spirit of God. For "according to his mercy he saveth us, by the wash- 
 ing of regeneration, and renewing of the Holy Ghost." Tit. iii. 5. So that 
 " except a man be born again of water and of the Holy Ghost, he cannot 
 enter into the kingdom of God." We are all at first defilwi by the cor- 
 ruption of our nature, and the poUufion of our sins, " but we are washed, 
 but we are sanctified, but we are justified in the name of the Lord Jesus, 
 and by the Spirit of our God." 1 Cor. vi. 11. The second part then of the 
 officeof the Holy Ghost is the renewing of man in all the parts and facul- 
 ties of his soul. 
 
 The third part of this office is to lead, direct, and govern us in our ac- 
 tions and conversations, that we may actually do and perform those thiniis 
 which are acceptable and well-plea.sing in the sight of God. "If we live 
 in the Spirit," quickened by his renovation, "vie must also walk in the 
 Spirit," (Gal. v. 25,) following his direction, led by his manuduction. Anii 
 if " we walk in the Spirit, we shall not fulfil the lusts of, the flesh," (Gai. 
 V. 16 ;) for we are not only directed but animated and acted in those ope- 
 rations by the S])irit of God, "who giveth both to will and to do ; and as 
 many as are thus led by the Spirit of God, they are the sons of God." Rora. 
 viii. 14. Moreover, that this direction may prove more effectual, we are also 
 guided in our prayers, and acted in our devotions by the same Spirit, ac- 
 cording to the promise, "I will pour upon the house of David, and upon 
 the inhabitants of .Jerusalem, the Spirit of grace and supplication." 
 Zech. xii. lU. Whereas then "this is the confidence that we have in him, 
 that if we ask any thing according to his will, he heareth us," (1 .lohn 
 V. 14 :) aiKl whereas " we know not what we should pray for js we ought, 
 the .Spirit itself makeih intercession for us with groanings which cannot 
 be uttered, and he that searcheth the hearts knoweth what is the mind 
 of the Spirit, because he maketh intercession for the saints accordins to 
 the will of God." Rom. viii. 26, 27. From which intercession especially I 
 conceive he hath the name of the Paraclete* given him by Christ, who 
 said, "I will pray unto the Father, and he shall give you another Para- 
 clete." John xiv. 16. For " if any man sin, we have a Paraclete with the 
 Father, Jesus Christ the righteous," (1 John ii. 1,) saith St. John : who also 
 maketh intercession for us," (Rom. viii. 'M,) saith St. Paul ; and we have 
 
 * Parachte is the Greek word, which is translated advocate in Ihe 
 English translation of the passages here quoted. 
 
ON THE HOLY GHOST 
 
 another Paraclete, saith our Saviour; wliich also "inaketh intercession 
 lor us," saiih '8t. 1'd.ul. A Paraclele llit-u, ui tiie notion oi liie .Scriptures, 
 is an intercessor. 
 
 Fourtliiy, Tlie oflice of the same Spirit is lo join us unto Christ, and 
 make u.s members of that one body of which our Saviour is the head. 
 '•For by one Spirit we are all baptized into one body. And as the body 
 is one, and iuitii many members, and all the membt-rs of that one body, 
 bein^ many, are one body, so also is Christ." " Hereby we know that 
 Ood abidelh in us, by the Spirit wliich he liath given its." .Iidin iii. 24. As 
 we become spiritual men by the Spirit whicii is m us, as thai union with 
 the body and unto ihe head is a spiritu.il conjuuctiun, so it proceedeth 
 from the Spirit ; and " he that is joined unto tlie Lord is one Spirit." I Cor. 
 vi. 17. 
 
 Fifthly, It is the office of the Holy Ghost to assure us of the adoption of 
 sons, to create in us a sense of the paternal love of God towards us, to give 
 us an earnest of our everla'^tinsjf inheritance. "Tlie love of God is shed 
 abroad in our hearts by the Holy Ghost which is given unto us." Rom. v. 5. 
 " For as many as are led by the" Spirit of God, they are the sons of God." 
 Rom. viii. 11. And " because we are sons, God hath sent forth the Spirit of 
 his Son info our hearts, crying, Abba, Father." Gal. iv. G. " For we have 
 not received the spiritof bondage again to fear; but we have received th« 
 spirit of adoption, whereby we cry, Abba, Father. The Spirit itself bear- 
 ing witness with our spirit, that we are the children of God." Rom. viii, 
 15, 16. As therefore we are born again by the Spirit, and receive from him 
 our regeneration, so we are also assured by the sauif Spirit of our adop- 
 tion ; because being sons, we are also " heiws. heirs of God, and joint-heirs 
 with Christ,'' (Rom. viii, 17 ;) by the same Spirit we have the pledge, or ra- 
 ther the earnest of our inheritance. For " he which establi-sheth us in 
 Christ, and hath anointed us, is God, who hath also sealed us, and hath 
 given the earnest of his Spirit in our hearts," (2 Cor. i. 22 ;) so " that we 
 are sealeii with that Holy Spirit of promise, wliicii is the earne-stof our 
 inheritance until the redemption of the purchasetl possession." Eph. i. 14. 
 The Spirit of God as siiven unto us in this life, though it have not the pro- 
 per nature of a pledge ; as in the gifts received here being no way equiva- 
 lent to th'- promised reward, nor given in the stead of any thing already 
 due ; yet is to be looked upon as an earnest, being part of that reward 
 which is promised, and, upon the condition of performance of the cove- 
 nant which God hath made with us, certainly to be received. 
 
 Sixthly, For the etf-tcting of all these and the like jiarticulars, it is 
 the office of the same Spirit to sanctify andset apart persons for the duty 
 of the ministry, ordaining them to intercede between God and his people, 
 to send up prayers to God for fhein, to bless them in the name of God, to 
 teach the doctrine of the gospel, to administer the .sacraments instituted 
 by Christ, to perforin all things necessary "for the perfectina of the 
 saints, for the work of the ministry, for the edifyin:; of tlie body of Christ." 
 Eph. iv. 12. The same Spirit which illuminated the apostles, and endued 
 them with power from above to perforin personally their a|io.stolioal func- 
 tions, filled them also for the ordination of others, and the cnmmitling of a 
 standing povv^rto a successive ministry unto the end of the world; who 
 are thereby obliged to "take heed unto themselves, and to all the flock 
 over which the Holy Ghost hath made them overseers, to feed the Church 
 of God." Actsx.x. 38. 
 
 By these and the like means doth the Spirit of God sanctify the sons of 
 men, and by virtue of this sanctification, proceo<liML' immediately from his 
 office, he is oroperly called the Holy Spirit. And liius I have sulficiently 
 described the object of our faith contained in this article, What is the 
 Holy Ghost in whom we believe, both in relalion to his nature, as he is 
 the Spirit of God, and in reference to his office, as he is the Holy Spirit. 
 
ON THE HOLY CATHOLIC CHURCH. 77 
 
 ON THE CREED. 
 
 § 7. ON THE HOLY CATHOLIC CHURCH. 
 
 TVii: is I his Article put into the Creed? 
 
 Because all the blessings of salvation through Chris*, 
 and also the operation of the Holy Ghost, would be ren- 
 dered vain and useless, if there were no Church on which 
 to bestow them. 
 Whuf is the meaning of the luord Church 1 
 
 1. Its popular meaning is, a building set apart for the 
 public worship of God. It is taken from a Greek word 
 signifying " the house of the Lord," which is a common 
 scripture expression. 
 
 2. It means a congregation of God's people, whether 
 large or small, who meet together for divine worship. 
 
 This Moses is he that was in the Church in the wilderness. Acts 
 
 vii. 38. 
 Aquila and Priscilla salute you, with the Church that is in their 
 
 house. 1 Cor. xvi. 19. Rom. xvi. 5. Col. iv. 15. Philem. 2. 
 
 3. It means a society of Christians, distincruished by 
 place, doctrines, government, and form of worship. As the 
 Churches of Judea, Samaria, and Galilee, the Romish 
 Church, the Greek Church, the Church of England, &c. 
 
 4. It means the whole Christian society, of which Jesus 
 is the Head, and each true Christian a member, called the 
 body of Christ. 
 
 To feed the Church of God, which he hath purchased with his 
 
 own hlood. Acts xx. 28. 
 God hath set some in the Church, first apostles, kc. 1 Cor. 
 
 xii. 28. 
 Gave him to be the head over all things to the Church, which is 
 
 his body. Eph. i. 22, 23. 
 ^nd he is the head of the body, the Church. Col. i. 18. 
 The jreneral assembly and Church of the first-born. Heb. xii. 23. 
 
 How (Iocs the nineteenth Article describe a Church ? 
 
 " The visible Church of Christ is a congregation of faith- 
 ful men, [i. e. men professing the true faith,] in the which 
 the jHire word of God is preached ; and the sacraijnents bo 
 duly administered, according to Christ's ordinance." 
 Js there then an invisible Church? 
 
 Yes: while the visible Church consists of all those per- 
 sons who have been received into her communion by bap- 
 tism, the invisible Church consists of those only who are 
 8* 
 
78 ON THE HOLY CATHOLIC CHURCH. 
 
 partakers of that grace of which baptism is the appointed 
 sign and seal ; and therefore God only, to whom all 
 hearts are open, can distinguish who they are.* 
 Of hovj many parts dues the invisible Church of Christ con' 
 sist ? 
 Two : that part which is on earth, and that part which 
 is in heaven. 
 JVhat do you call the Church on earth ? 
 
 The Church militant, that is, fighlino-; because its 
 members are in a state of warfare with their spiritual ene- 
 mies. 
 We wrestle against principalities, kc, against spiritual wicked- 
 ness in high places. Kph. vi. 12. 
 What do you cull the Church in Heaven ? 
 
 Triumphant, because its members, having finished their 
 warfare, triumph and rejoice in heaven. 
 To him that overcometh will 1 grant to sit with me in my 
 
 throne. Rev. iii. 21. 
 They are before the throne of God — they shall hunger no more, 
 neither thirst any more. Rev. vii. 13 — 17. 
 
 TVhy is the Church called holy? 
 
 1. To distinguish it as a society different from the world, 
 which is wicked, and out of which they, who are brought 
 into the Church, are called with a holy calling. 
 
 Who hath called us witli an holy calling. 2 Tim. i. 9. 
 
 Who gave himself f.)r our sins, that he might deliver us from 
 
 this present evil world. Gal. i. 4. ■ 
 We know that we are of God, and the whole world lieth in 
 
 wickedness. IJohnv. 19. 
 
 2. Because it is a body, of which the Holy Ghost is 
 the animating principle. 
 
 He that is joined unto the Lord is one spirit. 1 Cor. vii. 17. 
 By one Spirit are we all baptized into one body. 1 Cor. xii. 13. 
 
 3. Because God hath set apart all true members of the 
 Church for himself. 
 
 The Lord hath set apart him that is godly for himself. Ps. iv. 3. 
 They ])roduce the fruits of holiness, (Eph. ii. 13. 2. 
 Tim. ii. 10,) and are called saints, or holy persons. 
 Sanctified in Christ Jesus, called be to saints. 1 Cor. i. 2. 
 
 4. Because 
 
 Christ also loved the Church, and gave himself for it, that he 
 might sanctify and cleanse it, that he miiilit jircsent it fo him- 
 self a glorious Church, not having spot or wrinkle, or any 
 such thing ; hut that it should be holy, and without blemish. 
 Eph. v. 25—27. 
 
 « See note at the end of this section, page 8S. 
 
ON CHURCH GOVERNMENT. 79 
 
 IVJien you name the. Catholic Church, do you thereby mean 
 the Roman Catholic Church ? 
 
 By no means. 
 What then ? 
 
 Catholic means universal, or the whole. 
 TVhy is the Church called Catholic ? 
 
 Because it is not confined to one particular nation, as the 
 Jewish Church was, but embraces some of all nations and 
 languages. 
 
 What then do ynu mean by the Holy Catholic Church 1 
 
 I mean all the faithful in every age and nation, who, 
 being united to Christ as their spiritual Head, serve and 
 worship God aright. 
 All that in every place call upon the name of Jesus Christ our 
 
 Lord. 1 Cor. i. 2. 
 All them that love the Lord Jesus Christ in sincerity. Eph. vi. 
 
 Collect fur All Saint.s' Day. — Almighty God, who hast knit 
 to;ietlier thine elect in one communion and fellowship, in the 
 mj'stical body of thy Son Christ our Lord ; grant us grace so 
 to follow thy blessed Saints in all virtuous and godly living, 
 that we may come to those unspeakable joys which thou 
 hast prepared for those who unfeignedly love thee, through 
 Jesus Christ our Lord. 
 
 ox CHUnCH GOVERXMKXT. 
 
 What was the order of the Church under the law of Moses ? 
 It consisted of the threefold order, of the high priest, 
 the priests, and Levites. Moses was directed by God to 
 ordain Aaron and his sons to minister in the priest's office, 
 Aaron as high priest, and his sons as priests, (Exod. xxviii.) 
 and, at his death', the office of high priest descended, by 
 God's command, to Eleazer his son. Num. xx. 25 — 28. 
 And Eleazer, the son of Aarim the priest, shall be chief over the 
 
 chief of the Levites. and have the oversiii^ht of them that keep- 
 
 the charge of the sanctuary. Num. iii. 3:2. 
 
 By whom was the Jewish Church appointed? 
 By God himself; but 
 The priesthood bciii;; changed, there is made of necessity a 
 chanv-e also of the law. Heb. vii. 12. 
 
 What instructions have the apostles given^ by example or 
 precept^ respecting the different orders of ministers in a 
 settled state of the Church ? 
 We find in their writings mention made of apostles, 
 bishops, presbyters or elders, and deacons. 
 
80 ON CHURCH GOVERNMENT. 
 
 IV/io were the presbyters or elders, for the Greek word is the 
 same ? 
 They were the ordinary ministers of the Church. 
 Paul and Barnabas ordained presbyters in every church. Acts 
 
 xiv. 23. 
 And from Miletus Paul sent to Ephesus, and called the presbj- 
 
 ters of the Church. Acts xx. 17. 
 «Paul left Titus in Crete, to ordain elders in every city. Tit 
 
 i. 5. 
 What was their office ? 
 
 To rule and leach the flock of Christ. 
 Let the presbyters that rule well be counted worthy of double 
 honour, especially they who labour in the word and doctrine 
 1 Tim. V. 17. 
 Are presbyters ever called bishops ? 
 
 Yes.* t 
 
 1. When Paul sent from Miletus for the presbyters ot 
 Ephesus, he commanded them, 
 
 Take heed to all the tlock over the which the Holy Ghost hath 
 made you overseers, (or bishops, as the Greek word signi- 
 fies.) Acts XX. 28. 
 
 2. St. Paul says to Titus, 
 
 For this cause left I thee in Crete, that tliou shouldest ordain 
 presbyters in every city — If any be blameless, &c. For a 
 bishop must be blameless. Tit. i. o — 7. 
 
 3. St. Paul addressed his epistle to the Philippians. 
 . To all the saints, with the bishops and deacons. Phd. i. 1. 
 
 It is very unlikely there would be many bishops, and no 
 
 * It is admitted by Episcopalians that the exclusive appropriation of 
 the term Uisiiop to I he first order of the viinistry liar] not takt^n place 
 when the passages Itere quoted were written. The first order of the 
 ministry coiimienced with the Apostles, was contiivied in Timothy and 
 Titus, <fcc.; and in the Atigels and Bishops of the Churches. From the 
 extraordinary reverence which was justly thought due to the first Apostles 
 the use of this n'line was discontinued, although all the ordinary func- 
 tions of their office were retained in tlie Cliurch. "In the process of 
 time," says Theodoref, a writer of the fourth century, "the name of 
 Apustles was a[)propriated to them who were Apostles in the strict sense, 
 and the rest who had formerly the name of Apostles were styled Bishops. 
 In this sense Epaphroditus is called the Apostle of the Phihppian.s, (Phil, 
 ii. 25;) Titus was the Ajioslle of the Cretans, and Timothy of Asia." 
 From this explanation it will be seen that the occasional applicatinn of 
 the name of Bishops to Presbyters proves nothing against Episcopacy. 
 "They do but waste their own and other people's tune," says the learned 
 and candid Grofius, himself a Presbyterian, "who when they undertake 
 to treat this question laboriously, prove that the name of Bishop was 
 common to all Pastors." If this prove any thing, it is only that the Primi- 
 tive Church erred in appropriating a 7iunie of general signification to a 
 jiurticular office— & mere matter of expediency, which may \u' approved 
 or disapproved without at all affecting the merits of the question. 
 
ON CHURCH GOVERNMENT. 81 
 
 presbyters, or if there were, that Paul would omit men- 
 tioning them ; therefore bishops must be here used for 
 presbyter. 
 
 4. St. Paul (1 Tim. iii.) gives particular directions re- 
 specting the character of those bishops and deacons, with- 
 out mentioning presbyters in the whole chapter. Now, as 
 Timothy was left at Kphesus for this purpose among others, 
 of ordaining presbyters, the omission would be unaccoun- 
 table, unless by bishops are here meant presbyters. 
 
 5. St. Peter says. 
 
 The presbyters wiio are among you I exhort, who am also a 
 presbyte'r ; feed the flock of God, takinsj the oversight thereof; 
 (^that is, executing tiie oflice of a bishop.) 1 Pet. v. 1,2. 
 
 What differeyice was there then heticeen the office of a preshy' 
 ter, and of one who was to act as superintendent over 
 the presbyters and people^ and who was after the death of 
 the apostles, called a bishop in the Christian Church ? 
 They were both overseers or overlookers, which the Greek 
 ■word means. The presbyters overlooked the flock, (Acts 
 XX. 28. 1 Pet. v. 1, '2,) but the superintendents, as the 
 apostles, and by their order Timothy and Titus were over- 
 seers or bishops of other pastors, as the epistles to Timo- 
 thy and Titus fully prove. 
 
 TVhat is the peculiar office of a bishop ? 
 
 1. To ordain presbyters and deacons. 
 
 For this cause kit I thee in Crete, that thou shouldest set in 
 order the things that are wanting, and ordain elders in every 
 city, as I had appointed thee. Tit. i. 5. 
 
 2. To superintend the doctrine of these ministers. 
 
 As I besought thee to abide still at Ephesus, when 1 went into 
 ]Macedonia, that thou mightest charge some that they teach 
 no otiier doctrine. V Tim. i. 3. 
 
 3. To superintend their conduct. 
 
 Against an elder receive not an accusation, but before two or 
 three witnesses. 1 Tim. v. 19. 
 
 4. To regulate those matters in the Church, which are 
 not settled by^divine authority. 
 
 That thou shouldest set in order the things that arc wanting, 
 [or left undone.] Tit. i. 5. 
 
 To whom were these duties of a superintendent or bishop 
 committed by the apostles ? 
 To Timothy and Titus. 
 
82 ON CHURCH GOVERNMENT. 
 
 What was the method of appointing preshi/ters and deacons ? 
 
 The persons chosen were set apart by prayer, and the 
 
 laying on of the apostles' or bishops' hands, in which, in 
 
 the case of Timothy, the presbyters joined. 
 
 Neglect not the ji^ift — f?iven thee — wiili t!ie laying on of the 
 
 hands of tlio presbytery. 1 Tim. iv. 14. 
 Stir up tlie fiift of God, which is in tliec, by the putting on of 
 my hands. 2 Tim. i. 6. 
 No mention is made in the New Testament, of any ordi. 
 nation to the ministry by presbyters, without the presence 
 of one of the apostles, or of some superintendent appointed 
 by them. There can be no period fixed on before the Re- 
 formation, when ordination to the ministry belonged to any 
 other minister than a bishop. 
 
 To whom was committed the choice of persons to Jill the 
 office of jyreshyter or deacon ? 
 Not to the people, but to those whom the apostles ap- 
 pointed as superintendents or bishops. 
 And the things that thou hast heard of me among many wit- 
 nesses, the same commit thou to faithful men, who shall be 
 able to teach others also. 2 Tim. ii. 2. 
 
 Besides, Timothy and Titus would not have had such 
 minute directions about the character of persons proper to 
 fill these offices, except to guide their choice : and the for- 
 mer is commanded to use great caution in his choice, and 
 To lay hands suddenly on no man. 1 Tim. v. 22. 
 But if the bishop was to ordain only those who had 
 been set apart by the election of the people, no matter how 
 suddenly he. laid his hands upon them. And St. Paul tells 
 him, that these directions were given, that if he tarried. 
 He miifht know how to behave himsflf in the house of God, 
 which is the Church of the living God. 1 Tim. iii. 14, 15. 
 
 What ivas the office of a deacon ? 
 
 The Scriptures have not informed us ; but it must have 
 been perfectly understood by Timothy and the Church of 
 that period. In 1 Tim. iii. 8 — 13, the same character for 
 piety and good conduct, is required in deacons as in pres- 
 byters. 
 
 Let these also first be proved ; then let them use the office of 
 deacon, being found hlameless. 1 Tim. iii. 10. 
 And the deacons were to look forward to a higher of- 
 fice ; for 
 They that have used the office of a deacon well, purchase to 
 tliemselves a good degree. 1 Tim. iii. 13. 
 
ON CHL'RCH GOVERNMENT. 83 
 
 TVere f he seven persons mentioned in Acts vi. deacons? 
 
 It is generally thou|[^ht so. They are not, however, 
 called deacons in the Acts of the apostles, but only in the 
 title of the chapter. 
 
 TVhat nccounf have ive of the order of the Churchy after the 
 death of the apostle Paxil ? 
 The seven churches in the Revelation, addressed by St. 
 John, had each an officer called an angel, who presided 
 over both the presbyters and the flock, and was therefore a 
 superintendent or bishop.* 
 
 fVhat reason have we for thinking that these angels were 
 bishops ? 
 Because we find, that during St. Paul's stay at Ephesus, 
 Not only at Ephesus, hut almost throughout all Asia, he had 
 persuaded and turned a^vay murh people. Acts xix.8. 10.26. 
 So that the number of (Christians would require the care 
 of several presbyters. And when St. Paul passed by this 
 city in his way to Jerusalem, 
 He sent to Ephesus, and called the presbyters of the Church. 
 Acts x\. 17. 
 So that the angel was the person presiding over them all. 
 
 Wliat "proof have we that the angel of the Church at Ephesus 
 
 exercised the authority of a bishop ? 
 Thou hast tried them which say they are apostles, and are 
 not. kc. Rev. ii. 2. 
 And he received approbation for his conduct from the 
 Lord Jesus, through St. John. 
 What proof have we that the angel of the Church at Thyatira 
 
 was a bishop ? 
 He is blamed for sufferins Jezebel, who called herself a pro- 
 phetess, to teach. Rev, ii. 20. 
 
 Now he could not have been the subject of blame, unless 
 he had had the power to silence her, which is the office of 
 a bishop. 
 
 Is there any reason to think that the government of the 
 Churches of Jisia^ mentioned in the Revelation ^wa^ dif- 
 ferent from that of other Christian Churches? 
 No : there is great reason to believe, that the Church of 
 Christ vyas governed everywhere by superintendents or 
 
 • The word Angel literally means one sent, which is also the meaning 
 Qt Apostle. 
 
84 ON CHURCH GOVFRNMENT. 
 
 bishops, each presidincr over his own district, though sub- 
 ject to a general synod of bishops and presbyters. 
 The aposth'S and elders came togetluT for to consider of this 
 
 matter. Acts xv. 6. 
 They d» livened them the decrees for to Keep, that were ordain- 
 ed of the apostles and elders. Acts xvi. 4. 
 
 Jf'/iat further account have we of the order of the Church 
 after the death of the apostles? 
 We learn from the writin^^s of men who lived in the 
 times of the apostles, Clen)ent, afterwards Bishoj) of Rome, 
 who is mentioned in Phil. iv. 3; Polyoarp, who was Bishop 
 of Smyrna, and a disciple of St. John ; and Tornatius, 
 Bishop of Anlioch, that immediately after the death of the 
 apostles, there was, in every Church, a superior officer, 
 called a bishop, and other two orders of priests and dea- 
 cons. 
 
 Was this order generallif received in the primitive Church ? 
 
 The threefold distinction of bishops, priests, and dea- 
 cons, was acknowledged, and was scarcely called in ques- 
 tion for one thousand five hundred years after the death ol 
 Christ; nor was there any Christian church without a 
 bishop during that time. Besides, if this order was not 
 established by the apostles, it could not have been after- 
 wards introduced without being noticed in histor5^ 
 h the personal hoVmess of a man a sufficient toarranl for 
 ■ his taking the office of a minister of Christ ? 
 The minute directions which the apostle Paul crave to 
 Timothy and Titus, to enable them to make arinht choice 
 of the persons whom they were commissioned to ordain 
 for the ministry, must have been unnecessary, if persons, 
 upon presumption of their own holiness, or other qualifica- 
 tions, might, consistently with the appointed order of the 
 Christian Chun^h, take upon themselves the office of min- 
 isters. 
 
 But are ice 7iot informed, that after the martyrdom of Ste* 
 phen, 
 Saul made havoc of the Church, enterin": into every house, and 
 haling men and women, committed them to prison. There- 
 fore, they that were scattered abroad, went everywhere 
 preaching the word? Acts viii. 1. 4. 
 This example would undoubtedly be a warrant to pri- 
 vate Christians to act in like manner, under severe perse- 
 
ox THE LITURGY. 65 
 
 cution, in an enemy's country, where ordination could not 
 he obtained ; but it affords no authority for such conduct iu 
 a settled and peaceable state of the Christian Church. 
 IVhi/ is it necessart/ that a Church fi/tauld now copy t/te ex- 
 ample of the apost/cft, as to government ? 
 
 A Church must be formed after some model, and we 
 have no rijrht to deviate from the model given us in the 
 New Testament, except in such matters as are now im- 
 practicable. 
 Do the Scriptures give any directions on this subject ? 
 
 The apostle Paul says, 
 Walk si) as ye have us f.>r an ensample. Phil. iii. 17. 
 
 And his example as a superintendent of the Christian 
 Church calls for imitation, as well as bis private life. 
 ]s it a proof that the government of a Church is right when 
 God blesses the labours of her ministers ? 
 
 No. Errors to a certain deorree are not inconsistent 
 with success : but there can be no excuse for wilful neg- 
 lect of a divine command ; and we should remember, 
 These ou:i;ht ye to have dune, and not to leave the other un- 
 done. iMiitt. xxiii. 23. 
 
 Besides, we cannot tell what injury religrion may sus- 
 tain, in course of time, by departing from that order which 
 God has established ; and we have no right, by leaning to 
 our own understandings, to do evil that good may come. 
 But are there not good men of most religious persuasions ? 
 
 Yes. But we shall not be excused in any neglect or 
 error by pleading the example of others — Let God be true, 
 and every man a liar. It is not our business to condemn 
 others who profess to follow the Scriptures as their guide. 
 
 ox THE LITURGY. 
 
 Ihw long have those short prayers, called Collects^ been tsed 
 in the Christian Church, which are appointed to be used 
 in the Protestant Episcopal Church 7 
 Not less than one thousand three hundred years. 
 What instances have we in Scripture, of forms nf prayer or 
 praise being used ? 
 The ancient Jews always used precomposed forms in 
 their synagogues ; and as our Lord regularly attended at 
 9 
 
86 ON THE LITURGY. 
 
 the service of the synagogue, he gave his sanction to the 
 propriety of them. 
 As his custom was, he went into the synagogue on the Sab- 
 bath day. Luke iv. 16. 
 John the Baptist appears to have taught his disciples a 
 form of prayer. 
 Lord, teach" us to pray, as John also taught his disciples. Luke 
 xi. 1. 
 The book of Psalms is a series of forms. 
 Our Lord taught his disciples a form of prayer. 
 After this manner, [or thus] tlierefore pray ye. Matt. vi. 9. 
 When ye pray say. Our Father, &c. Luke xi. 2. 
 St. Paul speaks of psalms, hymns, and spiritual songs, 
 both for the social and private worship of Christians. 
 Teaching and admonishing one another in psalms, and hymns, 
 and spiritual songs, singing with grace in your hearts to the 
 Lord. Col. iii, 16. 
 
 And hymns are merely forms of prayer in verse. The 
 primitive Christians did very early use forms of public 
 worship, which are called in their writings " common 
 
 What are the excellencies of the Liturgy of the Protestant 
 Episcopal Church ? 
 
 1. It is. so comprehensive, "that nothing is omitted 
 which is fit to be asked in public; and so particular, it 
 compriseth most things which we should ask in private." 
 
 2. The prayers are each so short as not to fatigue the 
 attention, and yet are considerably comprehensive, con- 
 stantly concluding with a reference to the mediation ot 
 Jesus Christ. 
 
 3. It tends to secure an unity of doctrine ; and as both 
 minister and people have their separate parts to perform, 
 this division of service is well calculated to keep up atten- 
 tion, and to excite devout feelings. 
 
 4. Another advantage is, that of knowing beforehand the 
 prayer and praises which are to be offered to God. By 
 
 * Mr. Wheatly has shown, by sundry appeals to ancient Christian 
 writers, that, the first three centuries joined in the use of preconiposcd 
 set forms of prayer, besides the Lord's Prayer and Psahns; and that 
 these were styled by so early a writer as Justin Martyr, who died in the 
 year of our Lord, 163, "Common Prayers;" by Origen, "Constituted 
 Prayers ;•' and by Cyprian, "Solemn Prayers." Hence the inference is 
 fairly drawn, that a Liturgy composed for public use is warranted by 
 the practice of our Saviour, of his apostles, and of the primitive 
 Christians. 
 
ON THE LITURGY. 87 
 
 this means the mind has time given to consider the nature 
 of the petition, and our own need of the thing- we are about 
 to ask, and as we daily need the same things, there is no 
 occasion for a continual variety. Uesides, a form of prayer 
 affords security that nothing unsuitable to the majesty of 
 God, and the state of a sinful creature, be found in the 
 language we use. 
 
 5. But the grand excellence of the Church service is, 
 that so large a portion of the pure word of God is imbo- 
 died, and that tiie liturgy may be said to be " the word of 
 God converted into devotional exercises." 
 Why then are you a member of this Church? 
 
 1. Because her government is episcopal, that is, by 
 bishops ; this being the mode of church government which 
 existed in the primitive Church, and was founded by the 
 apostles of our Lord. 
 
 2. Because her doctrines are fixed by articles of religion, 
 which are scriptural and according to godliness. 
 
 3. Because her mode of worship is primitive and scrip- 
 tural, and well qualified to promote edification. Her li- 
 turgy is scriptural in its doctrine, comprehensive in the ad- 
 dresses to the throne of grace, and therefore fit for general 
 use. 
 
 4. Because a separation from a Church formed on the 
 apostolic model, tends to encourage a spirit of division in 
 the Church of Christ, which is undoubtedly contrary to the 
 word of God. 
 
 Mark them which cause divisions and otTences, contrary to the 
 
 doctrines which ye have learned, and avoid them. Rom. 
 
 xvi. 17. 
 Litany. — May it please thee to rule and govern thy lioly 
 
 Church universal in the right way. 
 Colled. — We pray for thy holy Church universal, that it may 
 
 be so guided and governed by thy good Spirit, kc. 
 btli Sunday afttr Epiphany. — Keep thy Church and household 
 
 continually in thy true religion. 
 \Qth Sunday offer Trinity, — Let thy continual pity cleanse 
 
 and defend thy Church. 
 Col'ecf. St. Matthias' day. — Grant that thy Church being alway 
 
 preserved from false apostles, may be ordered and guided by 
 
 faithful and true pastors. 
 Communion Service. — Inspire continually the universal Church 
 
 with the Spirit of truth, unity, and concord. 
 
88 ON THE LITURGY. 
 
 NOTE. 
 
 THE HOLY CATHOLIC CHURCH, VISIBLE AND MYSTICAL. 
 
 Hooker (.iislingiiishes between the Church visible and Ihe Clmrcli 
 mystical, (called also invisible, because its luembers as suck cannot be 
 distingui:>lie(l,) anil says o{ the latter : •'Whatsoever we read m Scripture 
 concerning ihe endless love and saving uiercy which God showcth to- 
 wards his Church, the only proper subject thereof is this Cnurch. Con- 
 cerning this tlijck if is that our Lord and Saviour hath promised, I give 
 unto tkem eternal life, and they s/iall nevr perish, neither shall an;/ 
 pluck them out of my hand." This distinction is, therefore, of so much 
 importance that some further explanation of its nature appears desirable. 
 Tiie reader will doubtless be pleased to receive it in the languai;e of the 
 Rev. Legh RicHwoxD, one of the brightest ornaments of the Church in 
 the present century. It is quoted from a series of articles written by 
 him for the Christian Observer in 1304, which, to use the words of Mr. 
 Grimshawc, his biographer, "claims a jnsi title to distinction among pro- 
 ductions of this class, whether we consider the ability and conclusiveness 
 of its reasoning, the extensive acquaintance that it manifests with the writ- 
 ings of ttie Reformers, and with the getiuine principles and doctrines of 
 the Church of England, or the conciliatory spirit in which it is written." 
 
 "Whoever,'' says Mr. Richmond, "reads the works of Cranmer, 
 Hooker, Jewell, Whitgift, Jackson, Hall, Pearson, and Bacon, on the na- 
 ture of the Church, will find that they expound the article of the Holy 
 Catholic Church as, in its primary and highest acceptation, applicable 
 only to 'that congregation of faithful and holy men who shall be saved:' 
 and that the visible Church is constituted for the express purpose of 
 training and building up that spiritual household, which is called in an 
 emphatical sense the true Church. This Church is not called invisible, 
 because the persons who compose it arc not distinguishable from the 
 rest of the world; for with a very few exceptions, (exclusive ui infants 
 dying before baptism,) they are all visible members of some visible 
 Church; but because their real title to spiritual Churchnianship is only 
 discernible to him icho alone 'knoiceth who are his.' " 
 
 And again : — "The view we have taken of the suVject is so far from 
 being inconsistent with a due attention to the visible constitution of the 
 Church, that it places it on the firenest basis; as is evident from the 
 writings of those learned and pious supporters of the Churcii of England, 
 whom we have quoted in our margin, as well as of many of their contem- 
 poraries. This view of tlie Church has the farther advantage of guard- 
 ing the representations of its real nature, against those untenable con- 
 clusions into which some modern writers fall, from their exclusively 
 ascribing to its external constitution those characteristic privileges which 
 are inseparable, indeed, from the true spiritual Church; but which only 
 appertain to the visible Church, so far as it contains the true and invisible 
 Church. The visible Church is a community of men, making an outward 
 profession of the truth. The invisil)le Church is that portion of the 
 visible which is sanctified by the inward possession of the truth. The 
 former [i. e. the visiblel derives its value from its containing the latter : 
 and in proportion as it may be deemed, on scriptural ground, so to do, it 
 has or lias not a just claim to the api)ellation of true, holy, and cathohc." 
 
 The following are the quotations from ancient and .standard writers of 
 the Church of England, cited by Mr. Richmond, with the addition of a 
 few sentences more in continuation of the passage from Hooker, for the 
 purpose of exhibiting his views more fully to the reader. 
 
 "Archbishop Cranmer states, that amidst all the corruptions and 
 errors of the visible Church, there always was a true and ' holy Church, 
 60 unknown to the world that no man can discern it but God alone, who 
 only searcheth llie hearts of all men, and knoweth his true children fro'T> 
 
ON THE LITURGY. 89 
 
 Other that be but bastards.' 'Christ is present with his holy Church, 
 (which is holy elected people,) and shall be with them to the world's end, 
 leadini^ and governing them with his Holy Spirit, and teaching them all 
 truth necessary for their salvation : and whensoever any such be gaiher- 
 ed together in his name, there is he among them ; and he> shall not sntfer 
 the gales of hell to prevail against them. For alliiough he may suffer 
 them by their own frailness for a lime to err, fall, and to die, yet tonally, 
 neither Satan, liell, sin, nor eternal death, shall prevail against thein. But 
 it is not so of the Church and See of Rome, which accounteth itself to be 
 the holy Catholic Church.' 
 
 "'The Church doth not wholly err: for even in most darkness God 
 shineth unto his elect.' 'This Church is the pillar of truth, because it 
 resteth upon God's word, which is the true and sure foundation, and will 
 not siitfer it to err and fall; but as for the open known Church and the 
 outward face thereof, it is not the pillar of truth olherwise than that it is 
 (as it were) a register and treasury to keep the books of God's holy will and 
 testament, and to rest only thereupon.'— 'If the Church proceeds further 
 to make any new articles of the l;nth besides the Scripture or contrary to 
 the Scripture ; or direct not the form of life according to the same ; then it 
 is not the pillar of truth, nor the Church of Christ, but the synagogue of 
 Satan and the temple of Anti-christ, which both crrefh it.self and bring- 
 eth into error as many as do follow it ; and the holy Church of Christ is 
 but a small herd or flock in comparison to the great juultitude of them 
 that follow Satan and Anti-christ. as Christ himself saith, and as the word 
 of God. and the course of the world from the beginning until this day, 
 hath declared.' (See Cranmer against Gardiner and Smith, edit. 1530, 
 p. 405, 406.) 
 
 "Bishop Jewell maintains 'that God hath always a Church invisible, 
 and a number of elect ; neither is this our only saying, St. Paul also saith 
 the same. 2 Tim. ii. 19.'— 'The general or outward Church of God is visi- 
 ble, and may be seen ; but the very true Church of God's elect is invisible, 
 and cannot be seen or discerned by man.' — (Seethe whole passage in 
 the Defence of the Apology of the C."of E., edit. 1611, p. .301.) 
 
 " Hooker is particularly express in his third hook of E. P. in distin- 
 gui-shing the invisible and mystical Church from the visible. 'That 
 Church of Christ which we properly term his body mystical can be but 
 one ; neither can that one be sensibly discerned by any man ; inasmuch 
 as the parts thereof are some in heaven already with Christ, and the rest 
 that are on earth (all-be-it their natural persons be visible) we do not dis- 
 cern under this property whereby they are truly and infallibly of that 
 body. Only our minds by intellectua.1 conceit are able to apprehend that 
 such a real body there is, a body collective because it containeth a huge 
 multitude; a body mystical because the mystery of their conjunction is 
 removed altogether from sense. Whatsoeverwe readinScriptureconcern- 
 ing the endless love and saving mercy which God showeth towards his 
 Church, the only proper subject thereof is this Church. Concerning this 
 flock it is that our Lord and Saviour hath promised, /§-/»« unto themelernal 
 life, and th<'y shall never perish, neither shall anij pluck them out of my 
 hands- They who are of this .society have such marks and notes of distinc- 
 tion from all others as are not objects unto our sense, only unto God who 
 seeth their hearts and understandeth all their secret cogitations; unto 
 him they are clear and manifest.' -(See the whole of the third book.) 
 
 "Archbishop Whitgift, in his defence of the Church of England against 
 Cartwriirht, observes, that ' there are two kinds of government in 
 the Church, the one invisible, the other visible— the one spiritual, the 
 other external. The invisible and spiritual govern'uent of the Church 
 is when God, by his Spirit, gifts, and ministry of his word, doth govern 
 it by ruling in the hearts and consciences of men, and directing them in 
 all things necessary to everlasting hfe. This kind of government, indeed, 
 
 9* 
 
90 ON THE LITURGY. 
 
 is necessary to salvation, and it is in the Church of the elect only. The 
 visil«le and t-xieiiial government is that which is executed hy 0ian, and 
 coiifisteili ol exlLMnal discipline, and visible ceremonies, practised in 
 tl.at Church, and over tkal CIturch, that containeth in it hoth good and 
 tvil, which is usually caljeci the visible Cl^urch of Oirisl.' (Edit. 1574, 
 p. 8(> ) iiishop Pearson, commenting on Eph. v 25 — 27, directs us how 
 •wiihin the fireat coujplfx luuly of the universal Church to find that 
 Churrli to wliich absolute holiness doth belong.' (Exposition of the 
 Crt-f'd, edit. IGKi, p. ''A\.) 
 
 ••'liiis ilijiinciion is, with peculiar clearness and precision, expressed 
 by Lord IJacon in his well liuown confession of faith. The same twofold 
 cLiaiacter of the Church is to be found in the confession of Augsburp, in 
 tiic wriiin;;s of Melanclhon, and in nearly all the public and private 
 whlinj>s oi that period. 
 
 "We have inserted these quotations with a view of inviting our readers 
 U) tiio diligent examination of tlic originals, for we are convinced that the 
 t-uuple and scriplural manner in which those reverend fathers treated 
 tlie subji'ct of the Church, is much less liable to misconstruction and 
 error tlian that which so many now adopt. It is the only one which con- 
 necl.s tlie genuine nature of ecclesiastical polity with the spiritual charac- 
 ter of the true Church of Christ, and is the best calculated to presei-ve a 
 just medium lietweeu the unauthorized latitudinarianisui of one party, 
 and the unbending rigidity of the other." 
 
 Extract from Bishop Grisicold on the subject of this note. 
 
 To the above extracts from writers of the Church of England might be 
 added others from American authors. One only will be given, and that 
 from the pen of a bishop whose sentiments are entitled to the highest re- 
 spect, as among the most sound, judicious, and pious which have ever been 
 submitted to the Church in this country. We refer to the Right Rev. A. V. 
 Griswold, from one of wliose sermons an extract will be found below. It 
 forms a part of the "Walk about Zion," by the Rev. .lohn A. Clark, and 
 is quoted from page 191 of that valuable and interesting work. It is 
 accompanied by a note from Uishop Hopkins expressive of the same 
 views as are quoted above from other writers of the same Church, and a 
 reference to similar sentiments in Archbishop Seeker's works, vol. iv. 
 p. 327, which will be found at pp. 119. 121, of the Lectures on the Cate- 
 chism, by this author. See also "The Walk about Zion," p. 34S, &c. 
 
 Bishop Griswold says: — "The i-'isible Church includes those, who, in 
 the sight of man, or to human appearance, submit to God's government: 
 who receive tlie sacraments, and observe those religious rites which the 
 gospel requires. The mystical Church includes them only, who are 
 truly, in heart and life, what God requires of those who would be saved 
 in Christ; who have 'repentance towards God, and faith towards the 
 Lord .lesus Christ.' This is sometimes called the invisible Church; be- 
 cause men cannot see the hearts of each other, we do not know who 
 nor how many are possessed of those inward graces, which are neces- 
 sary to our being justified and saved. But 'the Lord knoweth who are 
 his ;' whose names, in the language of his word, are written in the book 
 of life; or, in the language of our Church, 'are truly members incor- 
 porate, in the mystical body of his Son, which is the blessed comjiany of 
 all faithful people, and are heirs through hope of his everlasting kingdom.' 
 Our Lord speaks of this mystical body, or invisible Church, where he 
 says, 'the kingdom of God is within you:' it 'cometh not with observa- 
 tion.' Our imion with the visible Churih is sacramental: that with the 
 mystical Church is experimental." 
 
ON THE COMMUNION OF SAINTS. 91 
 
 ON THE CREED 
 
 § 8. ON THE COMMUNION OF SALNTS, 
 
 What is the next article in the Creed? 
 
 "The Comaiunion of Saints." 
 Who are saints ? 
 
 Christians are generally described by that name in the 
 New Testament. 
 How much evil he hath done to thy saints at Jerusalem. Acts 
 
 ix. 13. 
 He came down also to the saints which dwelt at Lydda. Acts 
 
 And when he had called the saints and widows, &c. Acts ix. 41, 
 The Church of Christ is a collection of ho/i/ persons^ or 
 saints. Not that every individual composing it is truly 
 holy in heart and conduct; for we know there are many 
 hypocrites and wicked persons in the visible Church : but 
 having been all admitted into it by baptism, they are in a 
 certain sense such, as were the people of Israel, on being 
 adniitted into the Jewish Church by circumcision. On 
 which account they are all called saints in the New Testa- 
 ment. 
 
 How are the true saints distinguished, from other people 7 
 
 They are set apart for God's use, and are separated from 
 all that is unclean and unholy, not only outwardly but in- 
 wardly; they not only profess the gospel, but are sancti- 
 fied thereby. 
 
 They are persons who are ransomed by the blood of 
 Christ, who are hungering and thirsting after righteous- 
 ness, whose heart is with God, and who are living for 
 heaven. 
 Ye shall be unto me a kingdom of priests, and an holy nation, 
 
 Exod. xix. 6. 
 Nazarites separated themselves unto the Lord. Num. vi.2. 
 The censers were holy, because they were dedicated to God, 
 
 Num. xvi. 3. o. 7. 9. 38. 
 Thou didst separate Israel to be thine inheritance. 1 Kings viu. 
 
 The Lord hath set apart him that is sodly for himself Ps, iv 3 
 Separated unto the sjospel of God. Rom. i. 1. 
 Present your bodies a living sacrifice, holy, Sec Rom. xii. 1. 
 Ye are not your own : for ye are bough' vith a price. 1 Cor. 
 
 VI. 19, 20. 
 Come out — and be ye separate. 2 Cor. vi, 1 7. 
 Ye are chosen generation, &c., a peculiar people. 1 Pet ii. 9. 
 
93 ON THE COMMUNION OF SAINTS. 
 
 TVhen are tney thus set apart ? 
 
 In baptism. The holiest saints were onoe like other 
 men; but those who by Divine grace fulfil the promises 
 made for them in this sacrament, viz. repentance and faith, 
 are not only admitted by it into the Church, and outwardly 
 numbered with God's people ; but are also sanctified in 
 Christ Jesus by the Holy Spirit, and inwardly washed 
 from the pollution of sin. 
 Sanctified in Christ Jesus; — called to be saints. 1 Cor. i. 2. 
 Such were some of you : but ye are washed, but ye are sancti- 
 fied, but ye are justified, in the name of the Lord Jesus and 
 by the Spirit of our God. 1 Cor. vi. 11. 
 
 Have the saints any patterns set before them for their imita- 
 tion P 
 Yes : — the spotless purity of God himself is the example 
 they are to follow. They are required to be conformed to 
 the divine nature and will, and to practise universal holi- 
 ness. 
 Be ye holy, for I am holy. Lev. xi. 45 ; xx. 7. 1 Pet. i. 15, 16. 
 Leaving us an example that ye should follow his steps. 1 Pet. 
 ii.21. 
 They cannot indeed attain to the perfection of God. 
 There is none holy as the Lord. 1 Sam. ii. 2. 
 There is none good but one, that is God. Matt. xix. 17. 
 
 But they are constantly to be making advances towards 
 it, as members of that g-lorious body, of which Christ, who 
 knew no sin, is the head. There are different detrrees of 
 holiness, but all true saints have some portion of it, sin- 
 cerely love it in others, and earnestly loner for, and strive 
 after, its increase in themselves. So genuine gold, though 
 it may admit of different degrees of polish, is all of one 
 essential substance. ' 
 
 The temple of God is holy. 1 Cor. iii. 17. 
 
 Who hath called us with a holy callinir. 2 Tim. i. 9. 
 
 Holy brethren, partakers of the heavenly eallinf?. Heb. iii. 1. 
 
 What manner of persons ou^ht ye to be in all holy conversation 
 and godliness ? 2 Pet. iii. 1 1 . 
 
 This holiness is manifested by a love of spiritual things, 
 and an aversion to those which are not so. Those who 
 possess it in any degree will love God, his word, and his 
 ordinances. They will honour his day, and reverence his 
 ministers ; and it will be their delight to frequent his 
 house and to associate with his people. They will long 
 for the enjoyment of Christ, and account it their highest 
 
ON THE COMMUNION OF SAINTS. 93 
 
 pjivileo-e to be permitted to hold communion with their 
 Heavenly Father in prayer. On the other hand, they will 
 hate sin," in heart aud life, come out from the world, and 
 devote themselves to God. 
 TV/to makes them holy 7 
 
 God :— from whom alone proceedeth every good and 
 
 Christ Jesus— who of God is made unto us sanclification. 1 Cor. 
 
 Through sanctification of the Spirit. 2Thess. ii. 13. 1 Pet. i. 2 
 How is holiness kepi alive in the heart ? 
 
 By wtitchfulness and prayer: these are the means 
 which God has appointed to receive and to retain his Holy 
 Spirit. 
 Why is it necessary they should be holy ? 
 
 Because God, with whom they hold communion, is holy. 
 There can be no agreement between persons of totally 
 opposite habits and inclinations. Sin separates between us 
 
 and God. , » . — « 
 
 Can two walk together, except they be agreed 1 Amos m, 3. 
 What concord hath Christ with BeUal 1 2 Cor. vi. lo. 
 
 IFith whom do saints hold communion or fellowship ? 
 
 1. With the Father. 
 
 Our fellowship is with tiie Father, and with his Son Jesus Christ. 
 
 Behold what manner of love the Father hath bestowed upon 
 us, that we should be called tl>e sons of God. 1 .Tohn ui. 1. 
 
 Exceeding great and precious promises, that by these ye might 
 be partakers of the divine nature. 2 Pet. i. 4. 
 
 We (the Father and the Son) will come unto him and make 
 our abode with him. John xiv. 23. 
 
 2. With the Son. 
 
 Because I live, ye shall live also. John xiv. 19. 
 
 I am the true vine — abide in me, and I m you. John xy. 1 . 4. 
 
 Neither pray I f )r these alone, but for them also which shall be- 
 lieve on me through their word ; that they also may be one 
 in us, 8cc. John xvii. 20. 23. 
 
 Called unto the feUowship of his Son, Jesus Christ our Lord 
 1 Cor. i. 9. , . .• , 
 
 Now ye are the body of Christ, and members m particular. 
 1 Cor. xii. 27. . . , ^i. ^u -r. 
 
 He that abideth in the doctrine of Christ, he hath both the I a- 
 ther and the Son. 2 John 9. , . c •• 
 
 Christ has taken upon him our nature and lafirraities, 
 aad borne our sins and curse. 
 
 Forasmuch then as the children are partakers of flesh and blood, 
 he also himself likewise took part of the same. Keb. ii. 14. 
 
94 ON TH£ COMMUNION OF SAINTS. 
 
 The Lord hath laid on him the iniquity of us all. Isa. liii.6. 
 In return we partake of his nature, and the purchase of 
 his blood. 
 And of his fulness Jiave all we received, and grace for grace. 
 
 John i. 16. 
 By one Spirit are we all baptized into one body. 1 Cor. xii. 13. 
 Ye are ail one in Christ Josus. Gal. iii. 28. 
 In whom ye also are buildod toijethcr, for an habitation of God, 
 throuirh the Spirit. Hi>h. ii. 22. 
 (i.) We are partakers of his nature. 
 That by these ye migiit be partakers of the divine nature. 
 2 Pet. i. 4. 
 
 (ii.) Of his Spirit. 
 Know ye not that ye are the temple of God, and that the Spi- 
 rit of God dvvelleth in you 1 for the temple of God is holy, 
 which temple are ye. 1 Cor. iii. 16, 17. 
 (iii.) Of his sufferings. 
 That I may know the fellowship of his sufferings. Phil. iii. 10. 
 
 (iv.) Of his glory. 
 If we sutler, we shall also reign with him. 2 Tim. ii. 12. 
 
 3. With the Holy Ghost. 
 The Spirit shall teach you all things, and shall bring all things 
 
 to your remembrance. John xiv. 26. 
 The communion of the Holy Ghost be with you all. 2 Cor. xiii. 
 
 14. 
 If there be any fellowship of the Spirit. Phil. ii. 1. 
 
 We are sanctified by the Spirit ; communion with the 
 
 Father and the Son is wrought by the Spirit; and hereby 
 
 we become the sons of God, having received the Spirit of 
 
 adoption. 
 
 As many as are led by the Spirit of God, they are the sons of 
 
 God, &c. Rom. viii. 14, 15. 
 Ye are the temple of God — the Spirit of God dwelleth in you. 
 1 Cor. iii. 16. 
 All com-nunion with God now is through the medium of 
 the written word. In time past, God spake to prophets 
 and holy men in visions, but he has long ceased to employ 
 this mode of communication. 
 Then thou spakest in vision to thy holy one. Ps. Ixxxix. 19. 
 God, who at sundry times and in divers manners spake in time 
 past unto the f.ithers by the prophets, hath in these last days 
 spoken unto us by his Son. Heb. i. 1, 2. 
 We have communion with God when we determine to 
 forsake sin, when we exercise unshaken hope in Christ, 
 and when we endure affliction in an humble, patient, and 
 quiet spirit. This intercourse is carried on in devout aspi- 
 rations, and is evidenced by the word of God becoming more 
 and more precious. 
 
ON THE COMMUNION OF SAINTS. 95 
 
 There is great dangler of mistaking a spirit of self and 
 pride for the Spirit of God. Let us guard against such a 
 dangerous error. 
 
 With whom besides do saints hold communion ? 
 
 4. With holy angels. 
 
 They encamp about the righteous, and minister to the saints. 
 
 Ps. xxxiv. 7. Heb. i. 14. 
 Thus an angel brought Lot oat of Sodom, and another 
 conducted Israel out of Kgypt. Daniel was preserved by 
 an angel, who stopped the mouth of the lions. 
 The angel of his presence saved them. Isa. Ixiii. 9. 
 At the end of the -world they will sever the wicked from the 
 
 just. Matt. xiii. 39. 49. 
 Angels foretold the birth of John the Baptist. Luke i. 13. 
 And" that of Jesus. Luke i. 30. 
 They sung a hymn at the nativity. Luke ii. 13. 
 There is joy among them over every sinner that repenteth. 
 
 Luke XV. 10. 
 Thev curried the soul of Lazarus to Abraham's bosom. Luke 
 
 xvi. 22. 
 They strengthened Christ in his agony. Luke xxix. 43. 
 They told Mary of the resurrection of Christ. Luke xxiv. 5. 
 They predicted his second coming after the ascension. Acts L 
 
 10. 
 They opened the prison doors, and brought out the apostles. 
 
 Acts V. 19 ; xii. 8. 
 An an?el directed Cornelius to send for Peter. Acts x. 5. 
 
 5. With other saints on earth by love ; and with the 
 saints in glory, in hope of the happiness they enjoy. 
 
 Ye are come unto Mount Sion, and unto the city of the living 
 God, the heavenly Jerusalem, and to an innumerable com.* 
 pany of angels, to the general assembly and church of the 
 first-born, which are written in heaven, and to God, the judge 
 of all, and to the spirits of just men made perfect, and to 
 Jesus, the mediator of the new covenant. Heb. xii. 22, 23. 
 They have the same ordinances, promises, and affec- 
 tions ; are ingrafted into the same stock ; receive life 
 from the same root; and are heirs of the same glory. 
 One Lord, one faith, one baptism. Eph. iv, 5. 
 They have an intimate union with all the saints on earth, 
 as living members of Christ. 
 
 TFhat are the uses of this article ? 
 
 1. To excite to holiness. 
 To receive an inheritance among them which are sanctified. 
 
 Acts xxvi. IS. 
 What concord hath Christ with Belial "? 2 Cor. vi. 14, 1.5. 
 Who hath made us meet to be partakers of the inheritance of 
 the saints in light. Col. i. 12. 
 
96 ON THE COMMUWION OF SAINTS, 
 
 If we walk in the light — wc have fellowship one with another. 
 iJohni. C, 7. 
 2. To inspire gratitnde. 
 Behold what maimrr of love the Father hath bestowed upon us> 
 
 &c. 1 John iii. 1. 
 Great and precious promises— whereby ye might be partakers 
 of the divine nature. 2 Pet. i. 4. 
 How hiirh a vocation is that of Christians, who are 
 called to fellowship with angels, apostles, prophets, mar- 
 tyrs, and with God himself, the Father, the Son, and the 
 Holy Ghost ; and how very foolish and wicked are those 
 who ridicule the name of saints, and despise this heavenly 
 calling. Do you not imitaite their example; but pray for 
 the Holy Spirit, that you may be admitted to this high 
 fellowship, being conformed to the Divine image, in 
 righteousness and true holiness, numbered among the ex- 
 cellent of the earthy and made meet to be partakers of the 
 inheritance of the saints in light. 
 He will keep the feet of hrs saints. 1 Sam. ii. J>. 
 The Spirit maketh intercession for the saints. Rom. viii. 27. 
 Collect, 3(1 Sunday after Eader. — (^rant unto all those who 
 are admitted into the fi'llowship of Christ's religion, that they 
 may eschew those things that are contrary to their profession, 
 and follow all such thinsrs as are aureeahle to the same. 
 All-Saints'' Day. — Almighty Cod, who hath knit together thiTie 
 elect in one communion and fellowsliip in the mystical body 
 of thy Son Christ our Lord, grant ns grace sof to follow the 
 blessed saints in all virtuous and godly living, that we may 
 come to those un,speakable joys, which thou hast prepared 
 for those who unfefgnedly love the 
 
 NOTE. 
 
 THE eOMKIUNION CP SAINTS. 
 
 »N the preccfling section the nature of tliis commnnion is described; 
 the following view of its necessity, abrnljred from Bishop Fearson, is full 
 of instruction, and will douhtless be acceptable to the pious reader. 
 
 The necessity of the belief of this eommtiniujt of saints appeareth, 
 first, in that it is proper to exciie and encourage us to holiness of life. 
 " If we walk in the light, as God is in the iiirht, we have fellowship one 
 with another. Biu if we sax 'hat we have fellowship with him, and walk 
 in darkness, we lie, and do not the truth." 1 John 1. 6, 7. There can be no 
 communion where there is no siiaililude, no fellowsliip with God without 
 some sanctity ; because his nature is infinkely holy, and his actions ar« 
 not subject to the heast iniquity. 
 
 Secondly, The belief of /Ae communion of saints is necessary to stir U3 
 up to a proportionate gratitude unto God", and an huuible and cheerful 
 acknowledgment of so great a benefit. St. Philip t))e apostle said unto 
 o«r Saviour, "Lord, slww us the Father and it sufficeth," (.lol.n xiv. 8;) 
 whereas he hath not only shown us, but come uiUo us with the Father, 
 and dwelt within us by his Holy Spirit ; he hath called us to the fellowship 
 vf the angels and archanjrels, of the cherubim and seraphim, to the glo- 
 flous company of the apostles, to the goodly fellowship of the prophets, 
 
ON THE FORGIVENESS OF SINS. 97 
 
 to fhc nol.le army of martyrs, tc the holy Church militant on earth, and 
 Iriumpliant in heaven. ' 
 
 Ttiirdiy, T/ie. belief of the communion of saints is necessary to inflame 
 our hearts with an ardent atioction towards those who live, and a reverent 
 respect towards those which are departed and are now with God. If all 
 the saints of God livin? in the communion of the Church deserve the best 
 of our atfections here on earlii, certainly when they are dissolved and 
 with Christ, when they have been bles^sed'with a sijrht of God, and reward- 
 ed wi(h a crown of jilory, they may cltallensre respect from us, who are 
 here to wait upon the will of God, expecting when some such happy 
 change shall come. 
 
 Fourthly, Tliis tendeth to the directing and enlar;2ing our acts of charity. 
 We are obiijred to be charitable unto all men, because the love of our 
 brother is the foundation of our duiy towards man, and in the language 
 of the Scriptures whosoever is anorlier is our brother ; but we are par- 
 ticularly directed to them that are of the household of faith. And as there 
 is a general reason cai!iiij» for our mercy and kindness unto all men ; so 
 there is a more special reason urging those who are truly sanctified bv 
 the Spirit of God to do good unto such as apjiear to be led by the same 
 Spirit; for if tiiey commutticate with them in the everlasting mercies 
 of God, it is iit that they should partake of man's compassion ; if 
 they communicate with them in thines spiritual and eternal, can it be 
 touch thai iliev sliould partake with them of such things as are temporal . 
 ajid carnal ? 
 
 ON THE CREED. 
 
 § 9. ON THE FORGIVENESS OF SINS. 
 
 TVffAT is the next article in the Creed ? 
 
 "The forgiveness of sins." 
 TV hat is sin ? 
 
 Sin is the trans.c?rrs?ion of the law. 1 .John iii. 4. 
 Any thought, desire, Vv'ord, or action, contrary to God'g 
 law, or ihe omission of any duty connmanded therein : 
 every evil inclination, as well as every evil habit, con- 
 tracted in the soul. 
 Out of the heart proceed evil thoughts, murder.«!, &c. IMatt. xv. 
 
 19. 
 The though* of foolisliness is sin. Prov. xxiv. 9. 
 Every idle word that men shall speak, they shall give account 
 
 thereof in the day of judgment. Matt. xii. 36. 
 All unrighteousness is sin. 1 .John v. 17. 
 
 To him tiiat knoweth to do good and docth it not, to him it is 
 sin. James iv. 17. 
 The original corruption of our nature is sin. 
 In sin did'my inother oon.^civr me. Ps. li.;3. 
 God has an unlimited right over us, and has given us 
 holy laws for the regulation of our conduct, which he has 
 enforced by pronnising rewards, and threateningr punish- 
 ment. Every sin, therefore, which we commit, causes 
 10 
 
98 ON THE FORGIVENESS OF SINS. t 
 
 guilt; and every sinner deserves to suffer in proportion to 
 his offence; for when God is wronged, he has a most just 
 right to punish: and we may judge how very extensive 
 his commandments are, when we consider our Saviour's 
 exposition of them, Matt. v. 31. '27. 33. 38. 43. 
 
 We should so reverence conscience as not to do what 
 we suspect may be wrong* 
 Thy (•oniniiUidment is cxceodinir broad. Ps. cxix. 96. 
 Wluitsoever is not of laith is sin. lloin. xiv. 23. 
 
 But howoVer extensive God's Command maybe, 
 Fools make a mock at sin. Frov. xiv. 9. And 
 Sin dors not appear sin, and bocome exceeding sinful, until ilie 
 
 Spirit be given us. Rom. vii. 13. 
 When he is come, he will reprove (or convince) the world ot 
 
 sin. John xvi. 8, 9. 
 What is the sentence denounced wi the sinner ? 
 
 Death. 
 In the day that thou eatest — thou shalt surely die. Gen. ii. 17. 
 Whoso hath sinned, liun will I bloi out of my book, tixod. 
 
 xxxii. 33. 
 The wicked shall be turned into liell. Vs. ix. 17. 
 The soul that >inneth it sliall die. Kzek. xviii. 4. 20. 
 Sin entered into the world, and death by sin. Rom. v. 12* 
 The wages of sin is death. Rom. vi. 23. 
 
 Have all manldnd sinned? 
 
 Yes. (See also chapter 1st.) 
 There is no man that sinncth not. 1 Kin:^s viii. 46. 2 Chroru 
 vi. 36. . ■ 
 
 There is not a just man upon earth, that doeth good and sin- 
 
 net.h not. Eccl. vii. 20. 
 All have sinned and come short of the ?lory of God. Rom. iii. 23. 
 For that all have sinned. Rom. v. 12. 
 The Scripture hath conch^ded all under sin. Gal. iii. 22. 
 All men, therefore, are by nature and practice sinners, 
 and are exposed to God's everlasting indignation; and if 
 they had never committed more than one sin in all their 
 lives, yet 
 Whosi ever shall keep the whole law, and yet offend in one 
 point, he is guilty of all. James ii. 10. 
 If sin be committed agaimt God, to whom must we look for 
 the pardon of sin ? 
 Who can forgive sins, but God only? Mark ii. 7. 
 What intimations has God given to men, of the way in which 
 pardon of sin, and acceptance with him, were to be ob- 
 tained ? 
 He made it known to the Old Testament saints by sevc 
 •ral types and ceremonies. 
 
ON THE FORGIVENESS OF SINS. 99 
 
 To Adam, Gen. iii. 15 ; to A')el, Gen. iv. 4 ; by N()ah''s Ark, Gen. 
 vi. 13, 14 ; to A'n-ahani, Gen. xv. 1.10; to Isaac, Gen. xxii.7 ; 
 to Jacob. Gen. xxviii. 12 ; by the Paschal Lrtnih, Kxod. xii.5; 
 Mircij S^at, Exod. xxv. 22 ; H'lch Priest, Exod. xxviii. 1; 
 Scape Goal, Lev. xvj, 8 — 22; Brazen Serpent, Num. xxi. 
 G — 9; Cities (f Rffage, Num. xxxv. 12; to haiah, Isa. liii. 
 o, 6. 10 ; lix. 16 ; to Zechariah, Zech. xlii. 1. 
 
 Bat he reserved the clear discovery of the way of a sin- 
 ner's salvation until the coming- of Christ. 
 }'or he shall save his people from their s ns. Matt. i. 21. 
 The Son of man came to give Irts life a ransom. Matt. xx. 28, 
 
 Mark x. 45. 
 This is my blood — shed for the remission of sins. Matt. xxvi. 28. 
 God — gave his only begotten Son, that whosoever believeth in 
 
 him should not perish, is:c. John iii. 16. 
 Greater love hath no man than this, that a man lay dovi^n his 
 
 life for his friends. John xv. 13. 
 Through his name whosoever believeth in him shall receive re- 
 mission of sins. Acts x. 43. 
 Through this man is preached unto you the forgiveness of sins. 
 
 Acts xiii. 38. 
 The Church of God which he hath purchased with his own blood. 
 
 Acts XX. 28. 
 While we were yet sinners Christ died for us. Rom. v. 8. 
 We were reconciled to God by the death of his Son. Rom. v. 10. 
 (lod spared not his own Son, tmt delivered him up. Rom. viii. 32. 
 Ye are bought with a price. 1 Cor. vi. 20; vii. 23. 
 Ckrist died for our sins, according to the Scriptures. 1 Cor. xv. 3. 
 He hath made him to be sin for us. 2 Cor. v. 21. 
 Who gave himself for our sins. Gal. i. 4. 
 
 Christ hath redeemed us from the curse of the law. Gal. iii. 13. 
 God sent forth his Son — to redeem them, &c. Gal. iv. 4, 5. 
 In whom we have redemption through his blood, the forgiveness 
 
 of sins. Eph. i. 7. 
 Having made peace through the blood of his cross- Col. L 20. 
 Christ Jesus came into the viorld to save sinners. 1 Tim. i. 15. 
 Who gave himself a ransom for all. 1 Tim. ii. 6. 
 Not by our works, but according to his mercy he saved us. 
 
 Tit. iii. 5. 
 He needed not to offer sacrifices for his own sins. Heb. vii. 27. 
 Without shedding of blood is no remission. Heb. ix. 22. 
 He put away sinby the sacrifice of himself. Heb. ix. 26. 
 This man, after he had offered one sacrifice for sins for ever, 
 
 sat down on the right hand of God. Heb. x. 12. 
 Ye were redeemed with the precious blood of Christ 1 Pet i 
 
 18, 19. 
 Christ hath once suffered for sins, the just for the unjust, tha 
 
 he might bring us to God. 1 Pet iii. 18. 
 God sent his Son tobe the propitiation for our sins. 1 John iv. 10. 
 To him that washed us from our sins in his own blood. Rev.i.o. 
 Thou hast redeemed us to God by thy blood. Rev. v. 9. 
 He was the Lamb slain from the foundation of the world. 
 
 Rev. xiii. 8. 
 
100 ON THE FORGIVENESS OF SINS. 
 
 What assurance has God give?i usiltat lie will forgive the situs 
 of those who come to him through Jesus Christ., feeling a 
 deep sense of their need of pardon ? 
 
 The Lord, forfjiving iniquity, and transgression, and sin. Exod. 
 
 xxxiv. 7. iS'uni. xiv. 18. 
 Thou, Lord, art sood, and ready to forgive. Ps. Ixxxvi. 5. 
 There is forgiveness vviMi thee, kc. Ps. cxxx. 4. 
 Thouijh your sins be as scarlet, they shall be as snow. Isa. i. 18. 
 I am he that blotteth out thy transgressions. Isa. xliii. -2.1. 
 I have blotted out, as a thickucloud, thy sins. Isa. xiiv. 22. 
 Our God will abundantly pardon. Isa. Iv. 7. , 
 I will pardon all their iniquities. Jer. xxxiii. 8. 
 The iniquit> of Israel shall be sought for, and thero shall be 
 
 none; for 1 will pardon them. Jer. 1. 20. 
 If the wicked will turn, his sins sliall not be mentioned. Ezek. 
 
 xviii. 21, 22. 
 To the Lord our God belong mercies and forgiveness. Dan.ix. 9. 
 Who is a God like unto thee, that pardoneth sin ? Mic. vii. IS. 
 Him hath God exalted to give — forgiveness of sins. Acts v. 31. 
 He is faithful and just to forgive us our sins. 1 John i. 9. 
 
 Do you feel yourselves to be sinners, exposed to the wrath 
 and under the curse of God 1 or are you sinninnr with a 
 high hand, settii 
 saying in youi 
 
 If the remembrance of your sins be grievous unto you, 
 hiave you sought the forgiveness of them through Jesus 
 Christ? — If not, apply to him now for pardon ; for he has 
 said, (Rev. xxii. 17,) " Whosoever will, let him come." 
 He pardoned David, Manasseh, and Peter, and he will 
 also pardon you. He took upon himself your nature — he 
 put himself in your stead — he has satisfied the otfended 
 justice of God, by having kept that law which you have 
 broken; and having suffered the punishment due to your 
 offences; if you flee to him for refuge, he will say to you, 
 (Matt. ix. 2,) " Thy sins be forgiven thee — the Lord 
 hath put away thy sin." — But if you should die with your 
 sins unforgiven, it would have been better for you never 
 to have been born. 
 
 Absolution. — He pardoneth and absolveth all those who truly 
 
 repent. 
 Litany. — Pray that it may please God to forgive you all your 
 
 sins, negligences, and ignorances. 
 11/^ Sunday a f/cr Trimly. — God, who declarest thy Almighty 
 
 power chiefly in showing mercy and pity, Iscc. 
 Colled. — O God, whose nature and property is ever to have 
 
 mercy, and to forgive — though we be tied and bound with 
 
 , ^..*.^v^ w. v^v-v^ . ^. . J - p, — 
 
 itting at defiance the Majesty of heaven, and 
 ir hearts, " Tush ! God careth not for it ?" — 
 
ON THE FORGIVENESS OF SINS. 101 
 
 the chain of our sins, yet let the pitifulness of thy great 
 mercy loose us.* 
 
 NOTE. 
 
 THE FORGIVENESS OF SINS. 
 
 "-That we may understand the notion o( forgiveness of sins," says 
 Bishop Pearson, "three considerations are required; first, what is the 
 nature of sin which is to be forgiven ; secondly v/hat is the guilt or 
 obligation of sin which wanteth forjfiveness ; thirdly, wliat is the remis- 
 ifion of sin itself, or the loosing of that obligation." 
 
 Under the first head Bishop Pearson qnotes several passages of Scrip- 
 ture which define sin as '• the transgression of the law," (IJohn iii. 4. Rom. 
 iv. 1.5,) and then continues, " The law of God is the rule of the actions of 
 men, and any aberration from that rule is sin: the law of God is pure, 
 and whatsoever is contrary to that law is impure. Whatsoever therefore 
 is done by man, or is in man, having any contrariety or opposition to the 
 law of God, is sin. Every action, every'word, every thought, against the 
 law, is a sin of commission, as it is terminated to an object dissonant from, 
 and contrary to, the prohibition of the law, or a negative precept. Every 
 omission of a duty required of us is a sin, as being contrary to the com- 
 manding part of the law, or an affirmative precept. Every evil habit 
 contracted in the soul of man by the actions committed against the law 
 of God is a sin, constituting a man truly a sinner, even then wiien he ac- 
 ♦ually sinneth not. Any corrupfion and inclination in the soul, to do that 
 which God forbiddcth, and to omit that which God coinmandeth, howso- 
 ever such corruption and evil inclination came into the soul, whether by 
 an act of his own will, or by an act of the will of another, is a sin, as be- 
 ing something dissonant and repugnant to the law of God." 
 
 Of the second particular the author just quoted remarks, that "every 
 sin doth causf a guilt, and every sinner, by being so, becomes a guilty 
 person; which guilt consisteth in a debt or obligation to suffer a punish- 
 ment proportionable to the iniquity of the sin." This guilt is caused both 
 by sins of omission and commission, and remains after the act or omis- 
 sion causing the sin has passed away. This guilt, in the natural course 
 of things, must remain for ever, and for evor subject the offender to the 
 wrath of God. But he asainst whom the offence is committed has been 
 pleased to interpose, and provide a way by which our guilt may be re- 
 moved. In considering the ways and means which were used by him 
 for this purpose— in con.sidering what has been done by him towards the 
 remis.sinn of sins, we may best understand in what that remission or for- 
 giveness consists. 
 
 It appears from the Scriptures that, in order to render the forgiveness 
 of sins pos.sible, two Ihinirs were necessary, first, a reconciliation of an 
 offended God, and secondly, a satisfaction to a just God. These two 
 Ihinss must go togetlier, and provision has been made for both in the 
 work of Christ for our redemption. In tliis there is contained a recon- 
 ciliation, without which God cannot be conceived to forgive ; it compre- 
 hends a SATISFACTION, without which God was resolverf not to be recon- 
 ciled. Such are in substance the views of Bishop Pearson, of whose 
 remarks upon these two points the followinj: is an abridgement: — 
 
 For the first of these, we may be assured of forgiveness of sins, be- 
 cause Christ by his death hath reconciled God unto us, who was offended 
 by our sins ; and that he hath done so, we are assured, because he who 
 before was angry with us, upon the consideration of Christ's death be- 
 
 « This collect of the Church of England has not been retained in the 
 American Prayer-book. 
 
 10* 
 
102 ON THE FORGIVENESS OF SINS. 
 
 comes propitious unto us, and ordained Christ's death lobe a propitiation 
 for us. For we are " jnslified freely by his grace through the redemp- 
 tion tliat is in Jesus Christ, whom God liaih set forlh lo be a proi)itialiun 
 throush faith in his blood. We have an advocate with the Father, and 
 )ie is the propitiation for our sins. For God loved us. and sent his Son to 
 be a propitiation for our sins." It is evident, theretore, that Christ did 
 render God propitious unto us by his blood, (that is, his snfierings unto 
 death,) who before was oifended wityi us for our sins. And this propitia- 
 tion amounted to a reconciliation, that is, a kindness alter wrath. Wo 
 must conceive that God was angry with mankind before he determined to 
 give our Saviour; we cannot imncine that God, who is essentially just, 
 should not abominate iniquity. The first atTection we can conceive in 
 him, upon the lapse of man, is wjaili and indignation. Gud therefore was 
 most certainly otfended before he gave a Redeemer ; and though it be 
 most true, that he "so loved the world that ht» gave liis only begotten 
 Son ;" yet there is no incongruity in this, that a fatlier should be otTended 
 with that son which he loveth, and at that lime offended with him when 
 he loveth him. Notwithstanding therefore that God loved men whom he 
 created, yet he was otTeridrd wiili them when they sinned, and gave his 
 Son to suffer for them, that through that Stm's obedience he might be 
 reconciled to them. 
 
 In vain it is objected that the Scr'tptiire saith our Saviour reconciled 
 men to God, but nowhere teacheth that he reconcilefJ God to man : for 
 in the language of the Scripture, to reconcile a man to God, is in our 
 vulgar language to reconcile God to man ; that is, to cause him, who be- 
 fore was angry and offtnded with him, to be gracious and propitious to 
 him. As our Saviour adviseth, "If thou bring thy gift before the altar, 
 and there remeniherest that thy brother liath aught against thee, leave 
 there thy gift before the altar, and go thy way, first be reconciled to thy 
 brother," that is, reconcile thy brother to thyself, whom thou hast injured, 
 render him by thy submission favourable unto thee, who hath something 
 against ^thee, and is offendetl at thee. As the apostle adviseth the wife 
 that "departeih from her husband, to remain unmarried, or to be recon- 
 ciled to her husband,'' (ICor. vii. 11;) that is, to appease and get the favour 
 of her husband. In the like manner we are said to be reconciled unto 
 God, when God is reconciled, appeased, and become gracious and fa- 
 vourable unto us, and Christ is said to reconcile us unto God, when he 
 hath moved, and obtained of God to be reconciled unto ns, when he hath 
 appeased him, and restnri^d us unto his favour. Thus " when we were 
 enemies we were reconciled to God," (Rom. v. 10;) that is, notwithstand- 
 ing he was offended with us for our sms, we were restored unto his 
 favour by the death of his Son. 
 
 Nor is it [in the second place] any wonder God should be thus recon- 
 ciled to sinners by the death of Christ, who while we were yet sinners 
 died for us, because the punishment which Christ, wjio was our surety, 
 endured, was a full salisfuclion to the will and justice of God. "The 
 Son of man came not to be ministered unto, hut to minister, and to give 
 his life a ransom for many." Now a ransom is a price given to redeem 
 such as are in any way in captivity ; any thing laid down by way of com- 
 pensation, to take off a bond or obligation, whereby he who before w^as 
 boimd becomeih free. All siimers were obliged to undergo such punish- 
 ments as are proportionate to their sins, and were by that ohligation 
 made captive and in bonds, and Christ did irive his life a ransom for them, 
 and that a proper ransom, if his life were of any price, and given as such. 
 For a ransom is properly nothing else but souicthing of price given by 
 way of redpinption., to buy or purchase that which is detained, or given 
 for the releasing of that which is enthralled. Hut it is most evident that 
 the life of Christ was laid down as a price ; neither is it more certain that 
 he died than that he bought us: "Ye are bought with a price," (1 Cor. 
 
ON THE RESURRECTION OF THE BODY, &C. 103 
 
 ri.20; vii. 23) sailh the apostle, and if is tlie "Lord who bought us," 
 (•2Pel. ii. 1,) and the price which lie paid was his blood ; for "we are not 
 redeemed vvith corruptible tliitiijs, as silver and a:old, l)tit with the pre- 
 cious blooii of Clirist." Now as it was the blood of Christ, so it was a 
 price <5iven by way of compensation : and as that blood was precious, so 
 was it a fidl and perfect satisfaction. For as the greatness of the Oifence 
 and iniquity of the sin is aujtuiented, and increaseth accordin'! to the 
 dignity of the person offended and injured by it; so the value, price, and 
 dignity of tiiat which is given by way of compensation, is raised accord- 
 ing to the diJMJty of the person making the satisfaction. God is of infinite 
 majesty, against whom we have sinned ; and Christ is of the same di- 
 vinity, who gave his life a ransom for sinners: for God hath purchased 
 bis Church with his own blood. Although therefore God be said to remit 
 our sins by which we were made captive, yet he is never said to remit 
 the price without wliich we had never been redeemed : neither can he 
 be said to have remitted it, for he did require it and receive it. 
 
 If then we con.sider together, on our side the nature and obligation of 
 sin, and ou the part of Christ the .satisfaction made and reconciliation 
 wrought, we shall easily perceive how God forgiveth sins, and in what 
 remission of them consisteth. Man being in all conditions under some 
 law of God, who hath sovereign power and dominion over him, and 
 therefore owim: absolute obedience to that law, whensoever any way he 
 transgresseth that law, or deviateth from that rule, he becomes thereby 
 a sinner, atid contracfeth a guilt which is an obliaalion to endure a pu- 
 nishment proportionable to hisoff.'nce ; and God, who is the lawgiver and 
 sovereign, becoming now the party wronged and offended, hath a more 
 just right to punish man as an offender. But Christ takin:r upon him the 
 nature of man, and offering himself a sacrifice for sin, giveth that unto 
 God for and instead of the eternal death of man, which is more valuable 
 and accepatble to God than that death could be, and so inaketh a sufficient 
 compensation and full satisfaction for the sins of man : which God ac- 
 cepting, becometh reconciled unto us, and, for the punishment which 
 Christ endured, taketh ofifour obligation to eternal punishment. 
 
 ON THE CREED. 
 
 § 10. ON THE RESURRECTION OF THE BODY, AND THE LIFE 
 EVERLASTING. 
 
 What are the last two articles of the Creed ? 
 
 The resurrection of th6 body and the life everlasting. 
 Hovj does man differ from the brutes? 
 
 He has a livinor soul, which shall exist eternally ; while 
 the spirit that animates the brute perishes together with 
 its body. 
 
 The resurrection unto eternal life is one of the principles 
 of the doctrine of Christ, (Heb. vi. 2,) and one of the pri- 
 vileges of the metnbers of Christ. 
 What is death ? 
 
 The separation of the soul from the body. 
 Let this child's soul come into him again. 1 Kings xvii. 21. 
 
104 ON THE RESURRECTION OF THE BODY. 
 
 Then shall the dust return to the earth as it was; and the spirit 
 
 shall return unto God who gave it. Eccl. xii. 7. 
 IVhat becomes of the bodies of 7iicn vjhen they die? 
 
 They are dissolved by corruption, and turned again into 
 
 dust. 
 
 1 have said to v-orruption, Thou art my father; to the worm» 
 
 Thou an my mother and my sister, when our rest together 
 
 is in the dust. Job xvii. 14. 16. 
 
 All llesh shall perish together, and man shall turn again unto 
 
 dust. .To!) XXX iv. 15. 
 Thou hast brought me into the dust of death. Ps, xxii. 15. 
 If our earthly house of this tabernacle were dissolved. — 2 Cor. 
 V. 1. 
 
 Death is sometimes in the Scriptures called a sleep : — 
 not a sleep of the soul, but a sleep of the body till the last 
 day. 
 
 Now shall I sleep in the dust. Job vii. 21. 
 
 Lest I sleep the sleep of death. Ps. xiii. 3. 
 
 Our friend Lazarus sleepeth. John xi. 11. 
 
 It is the common lot of all, except Enoch, (Gen. v. 24,) 
 and Elijah, (2 Kings ii. 11,) and there is no escaping it. 
 Dust tiiou art. and unto dust shalt thou return. Gen. iii. 19. 
 What man is he that liveth and shall not see death ] Ps. Ixxxix. 
 
 4S. 
 Death passed upon all men, for that all have sinned. Rom. v. 
 
 12. 
 It is appointed unto men once to die. Heb. ix. 27. 
 
 TVhat becomes of the souls of men at death P 
 
 They go to a place of happiness or misery, accordingly 
 as they are prepared for the one or the other. 
 Lazarus and Dives: the rich man was tormented in hell; and 
 Lazarus was carried by angels into Abraham's bosom. Luke 
 xvi. 23. 
 To-day shalt thou be with me in Paradise. Luke xxiii. 43. 
 Into thy hands I commend my spirit, Luke xxiii. 46. 
 Lord Jesus, receive my spirit. Acts vii. 59. 
 The spirits of just men made perfect. Heb. xii. 23. 
 I saw under the altar the souls of them that were slain for the 
 word ot God. kc, and they cried with a loud voice, saying. 
 How ions: — dost thou not judge and avensic our blood on 
 them that dwell on the earth ? Rev. vi. 9, 10. 
 Hotv lonii; iLiill the bodies of men continue in the grave? 
 Till the morning of the resurrection. 
 The harvest is the end of the world. ]Matt. xiii. 39. 
 TVhat is a resin-rection ? 
 
 Tiie re-union of the soul and body. 
 The val'ey was full of bones : and they lived and stood up 
 upon their feet. Ezek. xxxvii, 1, 7, 8. iO. 
 
AND THE LIFE EVERLASTING. 105 
 
 This is equally as easy to God, as the uniting them to- 
 gether at first. 
 Why should it be thousrht a thin? incredible with you, that God 
 should raise the dead ! Acts xxvi.'S. 
 
 Will the same hudy rise which we now inhabit ? — Will there 
 he no alteraiion in it ? 
 Our bodies will be the same, but ihey will experience 
 such a chancre as will take away from ihem all tendency 
 to decay, and adapt them for that eternal state of existence, 
 for which we are hereafter destined. 
 
 The bodies of the saints will be fitted to bcaran exceed- 
 ing and eternal weioht of glory; and those of the wicked 
 to endure unspeakable and everlasting torment. 
 It is sown a natural body, it is raised a spiritual body. 1 Cor. 
 
 XV. 44. 
 We shall all be changed, in a moment, in the twinkling of an 
 
 eye. at the last trump. 1 Cor. xv. .t1, :y2. 
 This corruptible must put on incorruption •, and this mortal must 
 
 put on nnriiortality. 1 Cor. xv. 53. 
 Who shall change our vile body that it may be fashioned like 
 
 unto his glorious body. Phil. iii. 21. 
 The dead in Christ shall rise first : then we which are alive and 
 remain, shall be caught up together with them in the clouds, 
 to meet tlie Lord in the air. 1 Thess. iv. 16, 17. 
 
 We shall rise with the same tempers and tastes which 
 we had at the time of our death. 
 
 The proofs of a general resurrection are many. The 
 prosperity of the wicked and the suiferings of the righteous 
 in the present life afford a strong presumption of it. The 
 angels who sinned were punished : for God, who is just 
 and holy, cannot permit sin to pass with impunity ; and re- 
 Avards have been promised, and punishments threatened 
 to mankind in general; it follows, therefore, that as there 
 cannot be equal retribution here, there must be a resurrec- 
 tion, "in which every one may receive the tilings done in 
 his body, according to that he hath done, whether it be 
 good or bad." 2 Cor. v. 10. Nor is there any thing in the 
 fact itself which should render it improbable. 
 Except a corn of wheat fall into the ground and die, it abideth 
 alone ; but if it die, it bringeth forth much fruit. John xii. 
 24. 
 Thou fool, that which thou sowest is not quickened, except it 
 die. 1 Cor. xv. 36. ^ 
 
 The dust out of which Adam was made was as far from 
 being flesh, as any dust now. 
 
lOG ON THE RESURRECTION OF THE I50DV. 
 
 The doctrine of a resurrection is taught both in the Old 
 and New Testament. 
 [Abraham] ai-rountod that God was ah\o to raise [Tsaic] up, 
 
 even from the dead: from whence als.) he received hhn in a 
 
 figure. Heh. xi. 19. 
 I know that my lledeemer liveth, and that he shall stand at the 
 
 latter day upon the earth. And thouirh aiti;r tn . sl.iu worms 
 
 destroy this body, yet in my (lesh sliall 1 see (iod. Job xix. 
 
 25. 26". 
 I shall be satisfied, when I awake, with thy lilcem'>;'=;. Pa. xvii. 
 
 15. 
 God will redeem my soul from the power of tiie grave ; for he 
 
 sliall receive me. Ps. xlix. lo. 
 Thy dead men shall live, together with my dead body shall they 
 
 arise. Isa. xxvi. 19. 
 Many that sleep in the dust of the earth sh^ll awake. Dan. 
 
 xii". 2. 
 
 grave, I will bo thy destruction. Hos. xiii. 14. 
 
 TheSadducees denied a resurrection : but the Pharisees, 
 and other .lews, firmly believed it. Matt. xxii. 23. Mark 
 xii. 18. Acts xxiii. 8. I Cor. xv. 12. 
 Now, that the dead are raised, even Mos"^ showed at the bush, 
 when he calleth tie Lord, the God of Abraham, and. the God 
 of Isaac, and the God of .Tacoh, For he is not a God of the 
 dead, hut of tlie living. Matt. xxii. 31. Luke xx. 37, 3S. 
 Jacob had been dead two hundred years, when Moses 
 thus spake. 
 The Son of man shall sit upon the throne of his glory, and be- 
 fore him shall be gathered all nations, pvlatt. xxv. 31, 32. 
 Thou Shalt be recompensed at the resurrection of the just. 
 
 Luke xiv. 14. 
 Marvel not at tiiis ; f >r the hour is coming, in the which all that 
 are in the grave shall hear his voice, and shall come forth. 
 John V. 2S, 29. 
 That of ail which [the Father] hath given me, I should lose 
 nothing ; but should raise it up again. John vi. S9. 
 
 1 know [my brother] sliall rise again m the resurrection at the 
 
 last dav. Jo'ni xi. 24. 
 They preached through Jesus the resurrection of the dead. Acts 
 
 iv. 2. 
 [Paul at Athens] preached unto them Jesus and tlie resurrec- 
 tion. Acts xvii. IS. 
 God, who quickeneth the dead. Rom. iv. 17. 
 If we have been planted together in the likeness of his death, 
 
 we shall be also in the likeness of his resurrection. Rom. 
 
 vi. 5. 
 He that raised up Christ from the dead shall also quicken your 
 
 mortal bodies. Rom. viii. 1 1. 
 God will also raise us up by his own power. 1 Cor. vi. 14. 
 We shall liot all sleep, but we shall all be changed. 1 Cor. xy. 
 
 13.21.42.51. 
 
AND TilS LIFE EVERLASTING. lOT 
 
 He wliich raised up the Lord Jesus shall raise up us also by 
 
 Jesus, and shall presp.ut us with you. 2 Cor. iv. 14. 
 But I would not have you ifinorant, brethren, concerning them 
 
 which are asleep, kc. We which are alive shall not prevent 
 
 them which are asleep. 1 Thess. iv. 13 — 16. 
 Enocii propliesiod, saying, Behold, the Lord cometh with ten 
 
 thousand of his saints, to execute judgment upon all, kc 
 
 Jude 14. 
 
 TVho will be raised on this awful doy 7 
 
 All men who have ever lived — every individual of the 
 race of Adam, boih the holy and the wicked. 
 Before liim shall he jrathered all nations. Matt. xxv. 32. 
 There siiall be a resurrection of the dead, both of the just and 
 
 unjust. Acts xxiv. 15. 
 We shall ail stand before the judgment-seat of Christ. Rom. 
 
 xiv. 10. 
 Even so in Christ shall all be made abve. 1 Cor. xv. 22. 
 We must all appear before the judgment-seat of Christ. 2 Cor. 
 
 V. 10. 
 I saw the dead, small and great, stand before God. Rev. xx. 1 2. 
 And the sea gave up the dead which were in it. Rev. xx. 13. 
 
 Our Tesurrection will be effected by virtue of the resur- 
 rection of Christ. 
 1 am tile resurrection and the life. John xi. 25. 
 By man came als) the resurrection of the dead. 1 Cor. xv. 21. 
 As in A_dam all die, even so in Christ shall all be made alive. 
 
 1 Cor. XV, 22. 
 That we should not trust in ourselves, but in God, which rais- 
 etli the dead. 2 Cor. i. 9. .» 
 
 There are several instances of the dead being raised, re- 
 corded in Scripture. The translation of Enoch and Elijah 
 has already been alluded to. 
 The widow of Sarcpta, or Zarephath's child, raised by Elijah. 
 
 1 Kin-s xvii. 22. ^ ' 
 
 The Shunammite's son, raised by Elisha. 2 Kings iv. 35. 
 The dead man who touched the bones of Elisha. 2 Kings xiii. 
 
 21. 
 Jairus's daughter, raised by our Saviour. Mark v. 42. 
 The widow of Nain's son, raised by our Saviour. Luke vii. 12. 
 Lazaa:s, raised by our Saviour. John xi. 43. 
 Tabitha, or Dorcas, raised by Peter. Acts ix. 40. 
 Eutychus, raised by Paul. Acts xx. 9. 12. 
 The bodies of many of the saints arose at Christ's crucifixion, 
 and appeared in the holy city. Matt, xxvii. 52, 53. 
 
 What will he the portion of the righteous ? 
 
 They will be ^-aised to everlasting happiness, and be- 
 come the fellow citizens of angels and saints in heaven. 
 In thy presence i? fulness of jov, and at thy right hand are 
 pleasures for evermore. Ps. xvi. 11. 
 
108 ON THE RESURRECTION OF THE BODY, 
 
 Some shall awake to everlasting: life. — And they tliat be wise 
 shall shine as the briijhtness of the finnamoiit; and they that 
 turn many to rigliteousness, as tlie stars for ever and ever. 
 Dan. xii. 2, 3. 
 
 'J'hcn shall the riirhteous shine forth as the sun, in the Idngdom 
 of their Fatlier. Matt, xiii.43. 
 
 He shall set the sheep on his ri^^ht hand. Matt. xw. 33. 
 
 'I'ho righteous [shall go away] into life eternal. Matt, xxv, 46. 
 
 He that helievcth on liie Son hath everlasting lif.\ ,]..i)n iii. 3(5. 
 
 They sliall come forth : they that have done good, unto the re- 
 surreetion of life. Jolni v. 29. 
 
 IT so he tliat we sulfer with Christ, that we may be also glorified 
 together. For 1 reckon that the sutTt>rings of tliis present 
 time are not worthy to lie eonijiared witli tlic glory which, 
 shall be revealed in us. Rom. viii. 17, IS. 
 
 Eye hath not seen, nor ear heard, neithf^r Ijuve entered into tlie 
 "heart of man, tiie things which God hath prepared for them 
 that love him. 1 Cor. ii. 9. 
 
 For now we see through a glass darkly ; but then I'ace to face : 
 now I know in part ; but then shall I know even as also 1 am 
 known. 1 Cor. xiii. 12. 
 
 He that soweth to the Spirit shall of the Spirit rei^p life everlast- 
 ing. Gal. vi. 8. 
 
 H^'uceforth there is laid up for me a crown of righteousness, 
 which the Lord, the righteous Judge, shall give me at that 
 day ; and not to me only, but unto all them also tliat love his 
 appearing. 2 Tim. iv. 8. 
 
 For so an entrance shall be administered unto you abundantly 
 into the everlasting kingdom of our Lord and Saviour Jesus 
 Christ. 2Pet. i. 11. 
 
 Therefore are they before the throne of God. and serve him day 
 ajid ni^iit in his temple; and he that sittetli on the throne 
 shall dwell among them. They shall hunger no .'iiore; nei- 
 ther thirst any more ; neither shall tlie sun bglit on them, nor 
 any heat. For the Lamb, which is in the midst of the throne, 
 shall feed them, and shall lead them unto living f iunt:iins of 
 water ; and God shall wipe away all tears from their eyes. 
 Rev.vii. 15—17. 
 
 And God shall wipe away all tears from their eyes; and tliere 
 shall be no more death, neither sorrow, nor cryir.ic, neither 
 shall there be any more pain ; for the former tilings are pass- 
 ed away. Rev. xxi. 4. 
 
 IVill all the godly be equally ii;lorificd ? 
 
 There is reason to think not: bnt that their hU-Rsedness 
 will be apportioned to their different dptrrees of 7oal and 
 holiness. The lowest degree of bliss in heaven will, how- 
 ever, be such, as far to exceed any conceptions we can 
 possibly form. 
 Then he shall reward every man according to his work.s. Matt. 
 
 xvi. 27. 
 The servant whose pound gained ten pounds was made ruler 
 over ten cities; while he whose ]M)und gained live pounds 
 was made ruler over five cities. Luke xix. 16 —19. 
 
 ■ \ 
 
AND THE LITE EVERLASTING. 109 
 
 In my Father's house are many mansions. John xiv. 2. 
 
 There is one ^lory of the sun, and another glory of the moon, 
 and another glory of the stars; for one star dilfereth from 
 another star in glory. So also is the resurrection of the dead. 
 ICor. XV. 41,42. 
 
 Jfhaf irill be the portion of the ivicked ? 
 
 Thpy will be consigned to everlasting shame and punish- 
 ment, and will have their dwelling appointed them with 
 devils; by whom, by one another, and by their own con- 
 sciences, they will be incessantly tormented, so as to have 
 no rest day nor night.* 
 He shall burn up the chalT with unquenchable fire. Matt. iii. 
 
 12. Luke in. 17. 
 Fear him, which is able to destroy both soul and body in hell. 
 
 Matt. X. 2S. 
 These shall go away into everlasting punishment. Matt. xxv. 
 
 46. 
 Fear him which hat*i power to cast into hell. Luke xii. 5. 
 The lord of that servant will cut him in sunder, and appoint 
 
 him his portion with unbelievers. Luke xii. 46. 
 There shall be weeping and gnashing of teeth. Luke xiii. 28. 
 Father Abraham, — send Cazarus, that he may dip the tip of 
 his finger in water, and cool my tongue ; for I am tormented 
 in this dame. Luke xvi. 24. 
 (See the whole parable of Dives and Lazarus, verses 
 19—31.) 
 He that believeth not the Son, the wrath of God abideth on 
 
 him. John iii. 36. 
 And shall come forth ; they that have done evil, unto the resur- 
 rection of damnation. John v. 29. 
 God will render unto them that obey not the truth, but obey 
 unrighteousness, indiicnation and wrath, tri!)ulation and an- 
 guish, upon every soul of man that doeth evil. Rom. ii. 8, 9. 
 lie that soweth to the tlesh shall of the tlesh reap corruption. 
 
 Gal. vi. 8. 
 Th«»m that know not God, and that obey not the gospel of our 
 
 • '-This, it must be owned," says Archbishop Seeker, "is not explicit 
 ly mentioned in the Creed. And God h?.d rattier that we should be moved 
 tf> obey him by love and hope of his favour thaa by fear of his anger. 
 But both motives are implied in this article. For though life in Scrip- 
 ture more esp^'cially means happiness; yet its original sense is only con- 
 tinuance in beins, whether happy or miserable: and as the wicked are 
 raised, and judged, in order to suffer what they have deserved, so they 
 must live afterwards tor the same purpose."— Z/ec/wre^ on the Catechism, 
 p. 155. 
 
 Theeverlastina punishment of the wicked is also apart of the .Scripture 
 doctrine respecting "the resurrection of the body." See Dan. xii. 2. 
 '• Many of them that sleep in the dust of the earth shall awake, some to 
 everlastinu life, and some to shame and everlaisling contempt." Hee also 
 John T. 29, <tc. 
 
 11 
 
110 ON THE RESURRECTION OF TKE BODV, &C. 
 
 Lord Jesus Clirist, who shall be punished with everlasting de» 
 
 struction from the presence of the Lord, and from the glory 
 
 of his power. 2 ("liess. i. S, 9. 
 They shall drink of the wine of the wrath of Ctod. which i« 
 
 poured out without mixture into Uie cUp of his indignation ; 
 
 and shall be tormented with fire and brimstone in tiie presence 
 
 of the holy angels and in tlie presence of the Lamb! Kev. 
 
 xiv. 10. 
 And the smoke of their torment ascendcth up for ever and ever; 
 
 and they have no rest day nor night. Rev. xiv. 11. 
 Cast into the lake of fire and brimstone, and shall be tormented 
 
 day and niglit for ever and ever. Rev. xx. 10. 
 
 Will there be degrees of misery among the damned? 
 
 Yes :>^-So Scripture leads us to suppose. But the least 
 degree of it will be dreadful beyond conception. 
 
 It shall be more tolerable for the land of Sodom and Gomorrah, 
 in the day of judg'iient, than for that city. Matt. x. 15. 
 
 Wo unto tliee, Chnrazin ! Wo unto thee, Bethsaida ! it shall 
 be more tolerable fir Fyrc and Sidon at the day of judgment 
 than for you. Matt. xi. 21, 22. 
 
 That servant which knew his lord's will, and prepared not him- 
 self, neither did according to liis will, shall be beaten with 
 many stripes, But he that knewnot, and did commit thing* 
 worthy of stripes, shall be beaten with few stripes. For unto 
 whomsoever much is given, of him shall be much required; 
 and to whom men have committed much, of him they will 
 ask the m ire. Luke xii. 47, 4S. 
 
 How dreadful an idea do these passaores of Scripture 
 give us of the state of the wicked after death! Does it 
 not alarm you ? — Ask yourself, 
 Who shall dwell with everlasting burnings 1 Isa. xxxlii. 14. 
 Remember, that tlie wrath of God will for ever be the 
 wrath to come. 1 Thess. i. 10. 
 
 How awful ! Is it not 
 A fearful thing to I'.dl into the hands of the living God. Heb. 
 X.31. 
 
 Let the terrors of hell alarm you here, lest they torment 
 
 you hereafter. Death, which will irreversibly decide on 
 
 which hand of the .Judge you are to appear, is not far from 
 
 you. 
 
 In the place where the tree falleth, there it shall be. Eccl. 
 
 xi. 3. 
 
 Death will not alter your character. If you live and die 
 unholy, you will be raised again unholy. 
 
 It should be the busiiie.ss of our lives to be making pre- 
 paration for that great day, by repentance towards God<, 
 and faith in our Lord Jesns Christ. 
 Lookii»c for anci hastin- unto the coming of the day of God. 
 
ON THE TRINITY. Ill 
 
 wherein the heavens, being on fire, shall be dissolved, and 
 the elements sl,all melt with ft>r\'< nt heat. 2 Pet. iii. 12. 
 
 Lut your mind frequently dwell on these important 
 truths. Follow the example of St. Paul, and be able to 
 say with him, 
 r (therefore) exercise myself, to have always a conscience void 
 of oftVnce toward God and toward men. Acts xxiv. 16. 
 
 As hell is so dreadful a place, seek earnestly to avoid it, 
 and inquire diligently how you may get to heaven. Read 
 your Bible, in which the way is fully reve.iled, and attend 
 to the instructions of your minister and teachers, who are 
 desirous of explaining it to you. Bless God for the re- 
 demption of mankind by Christ; look to Jesus your fore- 
 runner ; rely on the merits of his death ; and follow him 
 as your pattern. Heb. xii. 1, 2. 
 What does the word Amen mean ? 
 
 It means truly ,• and its repetition at the end ot the Creed 
 expresses our belief in all the articles contained in it. 
 
 When you repeat the Creed, may you ever feel a due 
 sense of the importance of the truths it contains, and may 
 you always be able to say Jimtn to it from your hearts. 
 
 CHAPTER VII. 
 SUMMARY OF THE CREED. 
 
 ON THE TRINITY. 
 
 What dost thou chiejiy learn in these articles of thy belief? 
 
 " First, I learn to believe in God the Father, who hath 
 made me and all the world. Secondly, in God the Son, 
 who hath redeemed me and all mankind. Thirdly, in 
 (4od the Holy Ghost, who sanctifieth me, and all the peo- 
 j)le of God." 
 
 What relation do these three Divine Persons hear to us ? 
 1st. " God the Father made us, and all the world." 
 He hath made all nations of men to dwell on the face of the 
 earth. Acts xvii. 26. 
 2d. " God the Son redeemed us and all mankind." 
 For thou wast slain, and hast redeemed us to God by thy blood, 
 out of every kindred, and tongue, and people, and nation. 
 Rev. V. 9. 
 
112 ON THE TRLNITY. 
 
 He is thp propitiation fir (nir sins : nn 1 not flir ours only, but 
 also for tilt" sins of the wlioK- world. 1 Jolin ii. 2. 
 ' By his one ohlation of himself once olTered, he has 
 made a full, perfect, and sn^icient sacrifice, oblation, and 
 satisfaction, for the sins of the whole world ;' (Communion 
 Service) so that now 
 Every one thut seeth tlie Son. and bolievcth on him, may have 
 everlastin'4 life. John vi. 40. 
 
 3d, " God the Holy Ghost sanctifieth all the people ot 
 God." 
 
 Beeause God hath from the beginning chosen you to salvation 
 throuiih sanctification of the Spirit. 2 Thess. ii. 13. 
 The character of God has been considered under several 
 of those attributes mentioned in Scripture. Let us now 
 proceed to inquire, 
 Is there more than one God ? 
 
 The Gentiles worshipped many; 
 There be gods many and lords many. 1 Cor. viii. 5. 
 But these were false gods and idols, the work of men's 
 hands. There is but one living and true God. 
 The Lord, he is God, there is none else beside him. Deut. iv. 
 
 35. 
 The Lord our God is one Lord. Deut. vi. 4. 
 The Lord your God is God of gods. Deut. x. 17. 
 Who is God, save the Lord 1 Ps. xviii. 31. 
 I am the Lord, and there is none else. Isa. xliv. 6. S ; xlv. 5, 6. 
 
 xlv. 18. 21 ; xlvi. 9. 
 I am the first; I also am the last. Isa. xlviii. 12. 
 The Lord our God is one Lord, and there is none other but he. 
 
 Mark xii. 29. 32. 
 This is life eternal, to know thee, the only true God. John 
 
 xvii. 3. 
 There is none other God but one. 1 Cor. viii. 4. 
 To us there is but one God, the Father. 1 Cor. viii. 6. 
 One God, and Father of all. Kph. iv. 6. 
 
 But are not Jesus Christ and the Holy Ghost, each of them 
 God ?■ 
 V'es : and the same Divine attributes are equally as- 
 cribed to theai as to God the Father. 
 Christ — who is over all. God blessed for ever. Rom. ix. n. 
 In him dwelleth all the fulness of the Godhead bodily. Col. 
 , ii.9. 
 
 Jesus Christ existed from eternity, he created all things, 
 he supports and sustains all things, he is omnipresent and 
 omniscient, and is the object of Divine worship. See 
 chapter On the Diviniti/ of Christ. 
 He said to his disciples, 
 
ON THE TRINITY. 113 
 
 All things that the Father hath are mine. John xvi. 15 
 
 He IS Lord of all. Acts x.36. 
 And will be the judire of all. 
 
 To the Holy Ghost, creation, omnipresence, and omni- 
 science, are ascribed, and the souls of believers are sancti- 
 fied by his uracious influence. He also is God. See 
 chapter Ou the Holy Ghost. 
 
 Thou hast not lied iinto men, but unto God. Acts v 3 4 
 ISow we cannot imagine that a God who is so' jealous 
 ot his own honour, that he has declared, (Isa, xlviii. 11 ) 
 "I will not jrive my glory unto another," would give so 
 strong testimony in his holy word to the divinity of Jesus 
 Christ, and of the Holy Ghost, if they were created beings, 
 however exalted their nature: we therefore conclude, 
 
 that the Father is God, the Son is God, and the Holy 
 l^host IS God ; and yet they are not three Gods, but one 
 Uod. Ihey are three persons in the Godhead, 'none ot 
 which is before or after the other, none is greater or less 
 than aqother.' * 
 
 How do you prove a pluralHy in the Godhead? 
 And God said. Let m.« make man. Gen. i. 26. 
 
 iii ^4 ^""^^^ ^e^old the man is become as one of us. Gen. 
 And God said. Let us go down, &c. Gen. xi. 6 7 
 Whereas they [the Holy One, see verse 13,] commanded. Dan, 
 
 And tley (the Most High God) took his glory. Dan. v. 18. 20. 
 la what passages of Scripture are the Three Persons of the 
 Godhead mentioned? 
 The form of benediction appointed to be used by the 
 priests under the law, is supposed to allude to the Three 
 Persons in the Godhead. 
 The lA)rd bless thee and keep ihee—The Lord make his face 
 &! S, ^?t^. '^'^ "" "P "'^ -untenaU'l^o'; 
 Holy, Holy, Holy, is the Lord of Hosts. Isa. vi. 3 
 It appears from John xii. 41; Acts xxviii. 25, that this 
 adoration was addressed to the Three Persons of the 
 1 rinity. 
 
 ^^fj^^^'i f *^^ ^^""^ ^^ *^6 Lord— for my mouth it hath 
 Th. r™"'^ '"^"v"^' ^"u^- ^r ^/'^'•^'' ^c. Isa. xxxiv. 16. 
 n«nti;'!ni J^ .r*^ '"^ ^^^'C?' ^u^^^ ^"' "»«' (Christ.) Isa. xhiii. 16. 
 t?,e Sf/, rl ^"IT^*5 the/rz/A^r, and of the Son, and of 
 Th T u ^ GAw/. Matt, xxvni. 19. 
 
 ihat I should be the minister of Jesus Christ to the Gentiles, 
 11* 
 
114 ON THE TRINITY. 
 
 ministering the gospel of God, that the offering up of the 
 
 Gentih's mizht be acceptable, being sanctified by the Hoh/ 
 
 G/io>t. Rom. XV. 16. 
 The grace of the Lord Jesus Christ, and the love of God, and 
 
 the communion of the Holy Ghost. 2Cor. xiii. 14. 
 Through hioi. (Christ) wo both have access, by one Spirit, unto 
 
 the Falhr. Eph. ii. IS. 
 The Lor I (the Holy (i host) direct your hearts, into the love of 
 
 Gtid, ancl into the patient waiting for Chruf. 2 Thcss. iii. 5. 
 Clirist, tlirough tlie eternal Spirit, offered himself /o God. Heb. 
 
 ix. 14. 
 Elect, according to the foreknowledge of God the Father, 
 
 through the Spirit, to sprinkling of the blood of Jesus Christ. 
 
 1 Pet. i. 2. 
 There are th7-ee that bear record in heaven, the Father, the 
 
 Word, and the Holy Ghost. 1 John v. 7. 
 Divine teaching is ascribed to all the Persons of the 
 Godhead. 
 They shall be all taught of God. John vi. 45. 
 Neither was I taught it but by the revelation of Jesus Christ. 
 
 Gal. i. 12. 
 The Hdlif Spi7-it will teach you all things. John xiv. 26. 
 
 The divine law is the law of the Trinity. 
 It is called the law of God. Rom. vii. 25. 
 The law of Chri'-f. Gal. vi. 2. 
 The law of the Spirit of Life. Rom. viii. 2. 
 
 Sin is an offence ao^ainst the Trinity. 
 You shall not te/njd the Lord your God. Dent. vi. 16. 
 Neither ictus tempt Christ. I'Cor. x. 9. 
 Ye have agreed to tempt the Spirit (f the Lord. Acts v. 9. 
 
 The three Persons of the Trinity have fellowship with 
 the faithful. 
 Our fellowship is with the Father. 1 John i. 3. 
 And with his Son Jesus Christ. 1 John i. 3. 
 The communion of the Holy Ghost. 2 Cor. xiii. 14. 
 
 The three Persons of the Trinity are spiritually present 
 in the souls of believers. 
 God is in you. 1 Cor. xiv. 25. 
 Jesus ('hrist is in you. 2 Cor. xiii. 5. 
 
 The Spirit dwelleth with you, and siiall be in you. John xiv. 17. 
 There are texts to prove, in the same way, that each 
 Person is eternal, true, holy, omnipresent, and the fountain 
 of life. 
 
 What gratitude ought we to feel towards God for having 
 brought us into existence, and made us capable of so much 
 happiness: but above all, for having redeemed us from 
 sin and hell by the blood of his only Son, and sent his 
 /loll/ Spirit to sanctify us, and make us fit for eternal glory. 
 
ON THE TRINITY". 115 
 
 1. Do you believe that " God the Father made you and all the 
 
 world?'' 
 Serve him then as dutiful and obedient childrfen. He 
 made you tlial you should live to his glory. 
 
 2. Do you believe that " God the Son redeemed you aiid all 
 
 mankind'?'" 
 Remember what he paid for your redemption, and con- 
 tinue not ihe slaves of sin. You are not your own, you 
 are bought with a price; and pray that all mankind may 
 be brought to believe in the Saviour of the world. 
 
 3. Do you believe taut " God the Holy Ghost sanctifieth all 
 
 the people of God?"" 
 Pray that your souls may be enlightened and sanctified 
 by his iiilluence, that you may make your calling and elec- 
 tion sure. 
 
 And remember, that however true the articles of your 
 
 belief may be, unless your faith in them purities your 
 
 hearts, overcomes the world, and works by love, it will 
 
 profit you nothing. 
 
 Collect — Trinity Sunday. Almighty and everlastins: God, who 
 
 hast given unto us thy servants grace, by the conf ssion of a 
 
 true faith, to acknowledge the glory of the eternal Trinity, 
 
 and in the power of the Divine Maj-^sty, to worsfiip the Unity; 
 
 we beseech thee that thou wouldest keep us steadfast in this 
 
 taith. 
 
 NOTE. 
 
 THE TRINITY. 
 
 The followina; remarks so well suited to the sacredness of the subject, 
 and 10 the uuworthiness of our apprehensions, are from Archbishop 
 Seclier: — 
 
 Certainly, in general, it is no contradiction, that thinscs should be in one 
 respect tiie same, and in another ililferent. But the pariicular and ex- 
 plicit notion of this union and this distinction, the word of Gud hath not 
 given us. Whether we are capable of apprehending it, we iiuow not : 
 and, therefore, it is no wonder, in the least, that we are incapable of 
 forming one to ourselves. For indeed we are incapable of forming clear 
 notions concerning thousands of oiher things, winch are unspeakably 
 less beyond our reach. All that we can do, therefore, is, to u.se those 
 expressions in relati(.n to it, which either Scripture furnishes, or expe- 
 rience has lound useful to guard against false apprehensions : for with 
 very imperfect ones we must be content. Thus, m speaking of the dif- 
 ference of the Son and Spirit from the Father, and from each other, we 
 say, with our Bible, that the Son is begotten, and the Spirit proceeds, 
 without pretending to know any further, what these two words mean, than 
 that each denotes something different from the other: nnd both some- 
 thing different from creation out of notliing. And this distinction giving 
 occasion to Scripture to speak of them in .somewhat the same manner, as 
 of different persons amongst men j we call lliem the tlifce persons of the 
 
116 ON OUR OBLIGATION TO KEEP GOD's LAW. 
 
 Trinity : not at all intending by it to say, that the word person suits thena 
 in every respect that it suits us : but only to acknowledge, that, as we 
 find then) tlius spoken of, we doubt not but ttiere is some sufficient 
 ground for it. And as we find furtlier, that in point of rank, the person 
 of the Father is represented as supreme, the Son as subordinate to him, 
 the Holy Spirit to both; and in point of relation to us, creation is ascribed 
 peculiarly to the tiist, redemption to the second, sanctitication to the 
 third ; and yet, in some sense, each of these things to each : we imitate the 
 whole of this, likewise. Still we are very sensible at the same time, that 
 many more doubts and difficulties may be raised, almost about every part 
 of the doctrine, than Ciod, in his unsearchable wisdom, has given us light 
 enough to solve. But we apprehend it is our duty to believe with hu- 
 mility and simplicity, what the ScripturtfMiath taught us ; and to be con- 
 tentedly ignorant of what it doth not teacR us; without indulging specu- 
 lations and conjectures, which will only perplex the subject more, instead 
 of clearing it. And surely it is our duty, also, to interpret with candour, 
 and use with prudent moderation, whatever well-meant phrases the 
 Church of Christ, especially in its earliest days, hath applied to this sub- 
 ject; to think on matters, which are both so mysterious in their nature, 
 and so hard to he expressed, with great charity of other persons: and for 
 ourselves, to keep close with great care to so much as is plain and prac- 
 tical. — Seeker's Lectures, p. 110. 
 
 CHAPTER VIII. 
 ON THE COMMANDMENTS. 
 
 § 1. ON OUR OBLIGATION TO KEEP G0D*S LAW. 
 
 Wbat was the third thing your Sponfiors promised for you ? 
 
 "That! should keep God's holy will and command- 
 ments, and walk in the same all the days of my life." 
 Tell me how many there are ? 
 
 Ten; which are otherwise called the law of God. They 
 were given to Moses on mount Sinai, written by the finger 
 of God on two tables of stone. They contain the sub- 
 stance of all that is required of man, and instruct him 
 briefly in his duty towards God, and his duty towards his 
 neighbour. But it is not to be supposed, that the Divine 
 commands are so fully revealed in them, as to render the 
 rest of God's word unnecessary or unimportant. All Scrip- 
 ture is profitable for doctrine, for reproof, for correction, for 
 instruction in righteousness ; and the will of God is to be 
 sought for throughout the whole Bible. 
 Which are they ? 
 
 " The same which God spake in the twentieth chapter 
 of Exodus, saying, I am the Lord thy God, who brought 
 
ON OUR OBLIGATION TO KEEP GOD's LAW. 117 
 
 thee out of the land of Egypt, out of the house of bond- 
 age." 
 
 God thus reminded his people of the wonders he had 
 wrought for them, in order to display his majesty, and en- 
 force his authority. 
 
 Under what obligations were the children of Israel to keep the 
 ten cunimaudnitnts? 
 Because he was " the Lord their God." 
 [He said to Abrani] I am the Lord that brought thee out of Ur 
 
 of tlie Clialdoes. Gen. xv. 7. 
 To be a God unto thee, and to thy seed after thee. Gen 
 
 xvii. 7. 
 I will bring; you unto the land concerning the which I did swear ; 
 
 — I am the Lord. Exod. vi. 2. 6. S. 29. 
 Ye shaU be a peculiar treasure unto me above all people : — and 
 
 ye shall be unto me a kingdom of priests and a holy nation. 
 
 Exod. XIX. 5, 6. 
 I am the Lord thy God. Exod. xx. 2. 
 I am the Lord. Ye shall be holy, for I am holy. Lev. xi. 44 • 
 
 xix. 2 ; XX. 7. ' 
 
 All the first-born are mine. I am the Lord. Num. iii. 13. 
 Thou hast avouched the Lord this day to be thy God, &c. And 
 
 the Lord hath avouched thee this day to be his pecuhar peo- 
 ple, kc. Deut. xxvi. 17 — 19. 
 Defile not yourselves. I am the Lord your God. Ezek. xx 7 
 \e shall l^nowthatIam the Lord your God, and none else. 
 
 Joel n. 27 ; iii. 17. 
 
 He brought them "out of the land of Egypt." 
 [Pharaoh was induced by his interference to say, J Get you forth 
 . ^"[O"^, ^.".'""f 'ijy people.— And they spoiled the Egyptians. 
 
 Ye shall know that the Lord hath brought you out of the land 
 
 of Egypt. Exod. xvi. 6 ; xxix. 46. 
 I am the Lord your God, which brou-ht you out of the land 
 
 «f.>Sypt- Lev. XIX. 36 ; xxvi. 13. Num. xv. 41. Deut. v. 6 : 
 
 xni..o\ 10. ' 
 
 Be not afraid — for the Lord thy God is with thee, which 
 
 brought thee up out of the land of Egypt. Deut. xx. 1. 
 The Lord our God, he it is, that brought us up and our fathers 
 
 out ot the land of Egypt. Josh. xxiv. 17. 
 They forsook the Lord God of their fathers, which brought them 
 
 out of the land of Kgypt. Judg. ii, 12. 
 Thus saith the Lord God of Israel, 1 brought you up from 
 
 Egypt. Judg. VI. 8. D J i/ 
 
 It is tlie Lord— that brought your fathers up out of the land of 
 
 Egypt. 1 Sam. xii. 6. 
 Our fathers understood not thy wonders in Egypt :— neverthe- 
 less he saved them for his name's sake. Ps. cvi. 7, 8. 
 And brought out Israel from among them. Ps. cxxxvi, 11. 
 I took thern by the hand, to lead them out of the land of Egypt. 
 
 Heb. vm. 9. "•'■^ 
 
118 ON OUR OBLIGATION TO KEEP GOD'5 LAW. 
 
 The Lord, having saved the people out of the land of Egypt. 
 Jude 5. 
 
 *' Out of the house of bondage :" for Pharaoh had made 
 them slaves durinor iheir residence in his dominions, and 
 treated them with the utmost cruelty. 
 
 And the Esiyptians made the children of Israel to sen'e with 
 rigour. Kxod. i. 13, 14. 
 
 And their cry came up unto God, by reason of the bondage. 
 Exod. ii. 23. 
 
 And the Lord said, I have surely seen the affliction of my peo- 
 ple which are in Eirypt, and have lieard tlieir cry. — for I know 
 their sorrows; and 1 am come down to deliver them. Exod. 
 iii. 7 — 9. 
 
 And Pharaoh commanded — Ye shall no more give the people 
 straw to make brick, as heretofore : let them go and gather 
 straw for themselves. Let there be more work laid upon the 
 men. Exod. v. 6 — 9. 
 
 I am the Lord, — and I will rid you out of their bondage, &c. 
 Exod. vi. 6. 7. 9. 
 
 Remember this day in which ye came — out of the house of bond- 
 age. Exod. xiii. 3. 
 
 I am the Lord thy God, which brought thee from the house of 
 bontlage. Deut. vi. 12 ; viii. 14. 
 
 How much were they bound to serve and please God, 
 who had done such great things for them ! His claims on 
 their gratitude on this account are frequently adverted to. 
 
 For ask now of the days that are passed, kc. whetiier there hath 
 been any such thing as this great thing is, or hath been heard 
 like it] 8cc. Or hath God assayed to go and take him a 
 nation, from the midst of another nation, by temptations, by 
 signs, and by wonders, and by war, and by a mightj hand, 
 and by a stretched-out arm, and by great terrors, according 
 to all that the Lord your God did for you in Egypt before 
 your eyes'? &c. Know therefore this day, and consider in 
 thine heart, that the Lord he is God in heaven above, and upon 
 the earth beneath : there is none else. T.hou shalt keep there- 
 fore his statutes and his commandments, which I command 
 thee this day, that it may go well with thee, and with thy 
 children after thee. Deut. iv. 32. 34. 39, 40. 
 
 Do ye thus requite the Lord, foolish people and unwise ? Is 
 not he thy Father that hath bought thee ] hath he not made 
 thee, and established thee] Deut. xxxii. 6. 
 
 Fear the Lord, and serve him in truth with all your heart; for 
 consider how great things he hath done for you. 1 Sam, 
 xii. 24. 
 
 They forgat God their Saviour, who had done great things in 
 Egypt. Ps.cvi, 21. 
 
 Are these commandments equally binding on us as Chris- 
 tians 7 
 Think not that I am come to destroy the law or the prophets ; 
 I am not come to destroy, but to t'ulfil. Matt. v. 17. 
 
ON OUR OBLIGATION TO KEEP GOD's LAW. 119 
 
 We are under unspeakably greater oblio;alions for spi- 
 ritual redemption. We have been delivered from spiritual 
 bondao^e, broncrht out of spiritual daiiirers and difficulties, 
 and admitted to a pariicipation of spiritual blessings; of 
 which the temporary deliverances and blessings experi- 
 enced by the Israelites were but types. God has brought 
 us out of the galling bondage of sin and Satan; has pro- 
 mised to guide and support us by his Spirit through the 
 wilderness of this world ; and to bring us safe at last to 
 the heavenly Canaan, which is to be the everlasting inhe- 
 ritance of all his chosen people. 
 
 Christ has redeemed us from the power of Satan, by his 
 blood. 
 He hath visited and redeemed his people. Luke i. 68. 
 Beins? justified freely hy his s^race, through the redemption that 
 
 is in Clirist Jesup. Uom. iii. 24. 
 Christ Jesus, who of Ctod is m«de unto us wisdom, and right- 
 eousness, and Siiiictitication. and redemption. 1 Cor. i. 30. 
 Christ hath redeemed us from the curse of tlie law. Gal. iii. 13. 
 In whom we liave redemption throu.i^h his blood, the forgiveness 
 
 of sins. Eph, i. 7. Col. i. 14. 
 This is a faithful sayiuii:, and worthy of all acceptation, that 
 Christ Jesus came into the world to save sinners. 1 Tim. 
 i. 15. 
 Who gave himself a ransom fi^r all. 1 Tim. ii. 6. 
 Who gave himself for us, that he might redeem us from all ini- 
 quity, Sec. Tit. ii. 14. 
 Having obtained eternal redemption for us. Heb. ix. 12. 
 Ye were not redeemed with corruptible things— but with the 
 
 precious blood of Christ. 1 Pet. i. IS, 19. 
 Thou hast redeemed us to God by thy bio »d. Rev. v. 9. 
 We were *' tied and bound by the chain of our sins;" 
 and " the pitifulness of his great mercy has loosed us," 
 throwing open the prison doors, and giving liberty to the 
 captives. 
 Thou hast loosed my bonds. I will offer to thee the sacrifice 
 
 of thanksgiving. Ps. cxvi. 16, 17. 
 He led captivity captive. Eph. iv. 8. 
 
 That they may recover themselves out of the snare of the 
 devil, who are taken captive by him at his wilL ^Tiro. 
 ii. 26. 
 
 He has not only "delivered us from evil," but put u« 
 into the possession of good unspeakable, and sent his Spi- 
 rit to sanctify us, and cause us to profit by all his mercies. 
 Ye were sometimes darkness, but now are ye light in the Lord. 
 
 Eph.v. S. 
 Who hath delivered us from the power of darkness, and hath 
 translated us into the kingdom of his dear Son. Col. i. 13. 
 
1'20 ON OUR OBLIGATION TO KEEP GOD's LAW. 
 
 Jesus Christ who hath abolished death, and hath brought life and 
 
 imniortaiily to li^ht thron.i<h the gospel. 2 Tim. i. in. 
 Who hath eailed you out of darkness into his marvellous hght. 
 . 1 Pet. ii. J). . 
 
 These tliinas surely call for our hisjhest gratitude ; — a 
 gratitude not only to be aeknowledfred with our lips, but 
 felt deey)ly in our hearts, and shown forth in our lives, by 
 obeyin;^ him in all things, and by loving- him supremely. 
 Beloved, if T.od so loved us, wc ought also to love one another. 
 IJolniiv. 11. 
 May we as much exceed the Israelites of old, in love 
 and obedience, as we do in blessings ! 
 Go home to tfiy friends, and tell them how great thinsjs the Lord 
 
 hath (Unv: for thee. Mark v. 19. Luke viii. 39. 
 I beseeeh you. thorefori", brethren, by the mercies of God, that 
 ye present vonv hodies a living sacrifice, hily, acceptable 
 imto God. w^iich is your reasonable service. Rom. xii. 1. 
 Ye are not your own. For ye are bou>/ht witli a price; there* 
 fore srlovitv God in your body, and in your spirit, which are 
 God's. U'or. vi. 19, 20. 
 He that despised Moses' law died without mercy under two or 
 three witnesses; of how much sorer punishn^enl. suppose 
 ye, shall lie be thought worthy, who hath trodden under foot 
 the Son of God, and hath counted the blood of the covenant, 
 wherewith he was sanctified, an unholy th Uir. nnd hath done 
 despite unto the Spirit of grace ] Heb. x. 28, 29. 
 
 Under what circumstances was the Law, or the 7\n Com- 
 mandments, given ? 
 
 The people were sanctified, bounds were set to the mount. 
 Exod. xix. 10 — 13. 
 
 There were tliunders and litrhtnings. See. and the mount quak- 
 ed greatly. Exod. xix, 16 — -IS. 
 
 The people saw the thunderimrs, and the liiihtninss, 8cc. Exod. 
 XX. 18. 
 
 Ye are not come unto the mount that might be touched, kc, 
 Heb. xii. 18. 19.21. 
 
 The Lord came down upon mount Sinai. Exod. xix. 20. 
 
 And the Lord said unto Moses, Come up to me into th.e mount, 
 and be there : and I will give thee tables of stone, and a law, 
 and comniHiidments which I have written; that thou mayest 
 teach them. Exod. xxiv. 12. 
 
 And the tables were the work of God. and the writing was the 
 writinsT of God, graven upon the tables. Exod.xxxii. 16.' 
 
 And Mosos cast the tables out of his hands, and brake them be- 
 neath the mount. Exod. xxxii. 19. 
 
 And the Lord said unto Mo<:<'s, Hew thee two tables of stone, 
 hke unto the first; and I will write upon these tables the 
 words that were in the first tables, which thou brake-st. — And 
 he wrote upon tlie tables the words of the covenant, the ten 
 commandments. Exod. xxxiv. 1. 28. 
 Thus we see a solemn preparation was made for this 
 
ON OUR OBLIGATION TO KEEP GOD's LAW. 12| 
 
 them u-ritten on tables of stone- bnt nJu ^^'^^^'.^^^^^ad 
 „^and his statute"?' Dew S "l ,™"">^>'<i>nents of the Lord, 
 The love of Chris,"cn?,l.S?n'Ah-us'^°o"co;'-v''',-4 
 
 :)pt'?L'o^u'^'i?tts^■^,s-^f- i» '-^i Tho. sha,. ,o.e 
 wh-r/t-rfr^.r;d^;tt--"^-F"- 
 
 disposed to complain of hard t,n'°™' "'^ '.''^'1"'" ^^ 
 commandments „7 God nor'? v^ h'"'' T''""" '" ""■■ 
 t"re to,vard3 the vete'of s n fwhhh "I' """-^ ''''"■ 
 
 a pleasure in^suSr'^;': to^ .IjS^.'' ^r/:/ 
 
122 ON OUR OBLIGATION TO KEEP GOD's LAW. 
 
 them, and labour continually to work the works of God. 
 And 
 
 This is tlic work of God that ye believe on him whom he hath 
 sent. John vi. 2S, 29. 
 
 Have you thus obeyed all the commandments of the 
 law, and felt this faith workinor in you by love? Judge 
 yourselves, that you be not judored of the Lord. 
 Can man in Ids nntund state thus lure God and keep hii 
 connncmdnieiits ? 
 No: he must be brono'lit out of his natural state into a 
 state of grace, and obtain strength from above, to do that 
 which he cannot do of himself. 
 No man can serve two masters : for either he will hate the 
 one, and love the other, or else he will hold to the one, and 
 despise tlie other. Maft. vi. 24. Luke xvi. 13. 
 Me [the world] hatoth, because I testify of it, that the works 
 
 thereof are evil. Jolui vii. 7. 
 Tf (lod were y^ur Fatlier, ye wnild love nie. John viii. 42, 
 The lusts of "your father, ye will do. John viii. 44. 
 Because ye are not of the" world, but I have chosen you out of 
 
 the world, tlierefore the world hateth you. John xv. 19. 
 The love of God is shed abroad in our hearts by the Holy Ghost, 
 
 which is Riven unto us. Rom. v. o. 
 The carnal niind is enmity airainst God; for it is not subject to 
 the law of God, neither indeed can be. So, then, they that 
 are in the flesh cannot please God. Rom. viii. 7. 8. 
 The natural man receiveth not the thintjs of the Spirit of God : 
 for tliey are foolishness unto him ; neither can he know them, 
 because t.'iey are spiritually discerned. 1 Cor. ii. 14. 
 If any man love not the Lord Jesus Christ, let him be Anathe- 
 ma Maran-atha. 1 Cor. xvi. 22, 
 Not that we are suflicient of ourselves to think any thing as of 
 
 ourselves; but our sufficiency is of God. 2 Cor. iii. .5. 
 As then he that was born after the flesh persecuted him that 
 
 was born after the Spirit, even so it is now. Gal. iv. 29. 
 Now the works of the flesh are manifest, which are these, 8cc. 
 Gal. v. 10. 
 • By nature the children of v^Tath, even as others. Eph. 11. 3. 
 Ye yourselves are taught of God to love one another. 1 Thess. 
 
 iv. 9. 
 If any man love the world, the love of the Father is not in 
 
 hirn. 1 Jolm ii. 15. 
 In this the children of God are manifest, and the children of 
 the devil; whosoever doeth not ri>?hteousness, is not'of God ; 
 neither he that loveth not his brother. 1 John iii. 10. 
 Love is of (^od ; and every one that loveth is born of God, and 
 knoweth God. He th;it loveth not, knoweth not God; for 
 God is love. 1 Jolin iv. 7, 8. 
 
 Did, ever any man keep all the commandments ? 
 None but Jesus. There is not a day nor an hour but we 
 
ON OUR OBLIGATION TO KEEP GOD's LAW. 123 
 
 break them, if left to ourselves. It is only by lovintr God, 
 that we can be enabled to keep his law. — Have you obeyed 
 the commandments by lovinu- God ] 
 
 Can any man be saved by the ivorks of the law ? 
 
 No : the law requires perfect obedience ; •*• This do and 
 thoQ shall live :" and no works of ours can be perfect in 
 the sig-ht of God. 
 All our rii^hteousnessps are as filthy rags. Isa. Ixiv. G. 
 By the deeds of the law there shall no flesh be justilied in his 
 
 sight. Rom. iii. 20. 
 A man is not iustified by the works of the law, but by the faith 
 
 of Jesus Christ. If righteousness came by the law, then 
 
 Christ is dead in vain. Gal. ii. 16 — 21. 
 That no man is justified by the law in the sight of God, it is 
 
 evident ; for, the just shall live by faith. Gal. iii. 11. 
 The Scripture hath concluded all under sin, tliat the promise by 
 
 faith of Jesus Christ might be given to them tliat believe. 
 
 Gal. iii. 22. 
 By grace are ye sa' ed, through fliith. Eph. ii, 8. 
 Not of works, lest any man should boast. Eph. ii, 9. 
 Not by works of righteousness which we have done, but accord- 
 ing to his mercy he saved us. Tit. iii. 5. 
 Whosoever shall keep the whole law, and yet offend in one 
 
 point, he is guilty of all, James ii, 10. 
 
 The law not only reg'ards outward actions, but reaches 
 to the thoughts and intents of the heart. 
 
 Thy commandment is exceeding broad. Ps. cxix. 96. 
 
 Whosoever is angry with his brother without a cause, bhall be 
 in danger of the judgment. Matt, v, 22. 
 
 Whosoever looketh on a woman to lust after her. hath com- 
 mitted adultery with her already in his heart. Matt. v. 28. 
 
 Every idle word that men shall speak, they sha'l give account 
 thereof in the day of judgment. Matt. xii. 36. 
 
 The law is spiritual. Rom. vii. 14. 
 
 What then is the use of the law? 
 
 1, It shows us the nature of God. The law, like him, 
 is holy. 
 The commandment is a lamp; and the law is light; and re- 
 proofs of instruction are the way of life. Prov. vi. 23. 
 The law is holy, and the commandment holy, and just, and 
 good. Rom. vii. 12. 
 
 •2. It shows us our state as sinners, by detecting- and 
 making known to us our sins. 
 By the law is the knowledge of sin. Rom. iii, 20, 
 Where no law is, there is no transgression, Rom. iv, 1.0. 
 The law entered that the olTence might a!)ound, Rom. v. 20. 
 I had not known sin, but by the law. Rom. vii. 7. 
 
 3. It shows our need of a Saviour. 
 
ON THE FIRST COMMANDMENT. 
 
 wrath of God is revealed from heaven against all ungodli- 
 ness and unrighteousness of men. Rom. i. }S. 
 
 As many as are of the works of the law, are under the curse. 
 Gal. iii. 10. 
 
 The law was our schoolmaster to bring us unto Christ. Gal. iii. 24. 
 
 4. It is designed to be the rule of our conduct. 
 According to the sentence of the law wliich tliey shall teacli 
 
 thee, and according to the .judgment whicli they shall tell 
 thee, thou shalt do: thou shalt not decline from the sentence 
 which they shall show thee, to the right hand nor to the Itlt. 
 Deut. xvii. 11. 
 
 5. It is intended to try our love. 
 
 If ye love me keep my commandments. John xiv. 15. 
 He that hath my commandments, and keepeth them, he it is 
 that loveth me. John xiv. 21. 
 If the love of Christ were alwaj^s in our hearts, we 
 should not be so continually sinning- as we are. If we at 
 all times felt a sense of what he has done and suffered for 
 us, of the misery from which he has saved us, and of the 
 happiness to which he has procured us a title, we should 
 not so often grieve and insult him, by doing what is so 
 offensive to him. 
 2d Collect, Evening Prayer. — Grant that our hearts may be set 
 
 to obey ttiy commandments. 
 Litany. — That it may please thee to give us a heart diligently 
 
 to live after thy commandments. 
 Ath Sunday after Easier. — Grant that thy people may love the 
 
 thing which thou commandest. 
 Ist Sunday after Trinity. — That in keeping thy commandments, 
 
 we may please thee both in will and deed. 
 lUfi Sunday after Trinity. — Grant that we, running the way 
 of thy commandments, may obtain thy gracious promises. 
 
 ON THE COMMANDMENTS. 
 
 §•2. THE FIRST COMMANDMENT. 
 
 What is the first Commandment ? 
 Thou shalt have none other gods but me — (before me.) 
 This commandment is placed first, because our obedi- 
 ence to all the rest depends upon it : and observe, that it 
 is addressed to each person individually, — " Thou shalt 
 have," &c. 
 What is forbidden in this Commandment ? 
 
 1. It forbids our forming any conceptions of God dif- 
 ferent from those discoveries which he has made of himself 
 ill the Bible. 
 
ON THE FIRST COMMAND.MENT. J 25 
 
 Some men (the Psalmist calls ihem fuoln) say, There is 
 no God. Ps. xiv. 1. 
 
 Others seem to fancy he is such an one as themselves. 
 Ps. 1. 21. 
 
 Some men have denied the doctrine of the Trinity, that 
 there are three persons in the one God. 
 
 Others have denied the divinity of Christ. 2 Pet. ii. 1. 
 
 And others again have denied the influences of the Spi- 
 rit. Heb. X. 29. 
 - Many have thought God tobe all mercy. 
 
 And others have imaorined him to be all justice. 
 
 Too many worship God with their lips, while their 
 hearts are far from him ; or they pray to God without ex- 
 pecting to be heard only through the intercession of Jesus 
 Christ. 
 
 ^^ hereas we can know nothing of God, except as he is 
 revealed to us in the face of Jesus Christ. 
 
 Some have denied the way of salvation by faith in 
 Christ. To wit, that God was in Christ, reconciling the 
 world unto himself, not imputing their trespasses unto 
 them. 2 Cor. v. 19. 
 
 In short, men, following their own vain imaginations, 
 and refusing to be guided by the light of revelation, have 
 formed the strangest and most absurd notions of the Su- 
 preme Being. But if we attend to the discoveries made 
 of him in the Bible, we shall be in no danger of formino- 
 wrong conceptions of him. His character^and attributes 
 are there clearly and fully described and illustrated. Mo- 
 ses describes him as 
 Glorious in holiness, fearful m praises, doing wonders. Exod. 
 
 He proclaimed his name to Moses, as 
 The Lord, the Lord Go.i. merciful and gracious, long-sufferin". 
 and abundant m goodness and truth. Exod. xxxiv. 6. 
 
 His attributes have been considered before, (see Chap- 
 ter yl.) and may be divided into 
 
 JVufural— which consist in his being Eternal, Infinite, 
 Omnipresent. Omniscient, and Omnipotent. 
 
 ^'e^afh•e—^^■h\ch refer to him as Unchangeable, Invisi- 
 ble, Unsearchable, Irresistible, and Unequalled. 
 
 Jforfl^— which reveal him to us as Holy, Just, Good, 
 12* 
 
12G ON THE FIRST COMMANDMENT. 
 
 » 
 
 Merciful, True, Long-suffering, Jealous, "Wise, Faithful, 
 and as " /w»re." 
 
 How precious is such a God to the good man ! How 
 terrible must he be to the wicked ! Indeed, they cannot 
 but see th<\t such a God must be against them, and there- 
 fi«re they endeavour to deceive themselves as to his charac- 
 ter and attributes, saying, 
 1 shall have peace, thDUgh I walk in the imagination of mine 
 
 Ill-art. to add drunktnness to thirst. Deut. xxix. 19. 
 How (ioth (iod know"? And is there knowledge in the Most 
 Fii-;h{ I's. Ixxiii. 11. 
 Men dislike the holy character and spiritual worship of 
 the true (iod, and therefore set up for themselves such 
 gods as suit their own taste, and ascribe to them the glory 
 of the divine attributes, and seek from them those bless- 
 ifii»s which God alone can give. Thus idolatry entered the 
 world, and soon became general. In many countries, at 
 this day, the natives worship the sun, moon, and stars, and 
 bow down to idols, the works of men's hands. The Jews 
 were much given to idolatry. 
 According to the number of thy cities were thy gods, Judah. 
 Jer. xi. 13. 
 
 Besides the golden calves^ (2 Kings x. 29,) we read in 
 
 the Scriptures of many other gods among the heathen 
 
 nations. 
 
 Baaiberith, Judg. viii. 33. Baalim, Jud^. x. 10. Daeon, 1 Sam. 
 
 V. 7. AuMoreth Milcom, 1 Kings xi. 5. Molech Chfmosh, 
 
 1 Kings xi. 7. Baal-zelmb, 2 Kings i. 2. Rimmon, 2 Kings 
 V. 18. SuccGfh-boioth, 2 Kings xvii. 30. Nergal, Ashiina, 
 
 2 Kings xvii. 30. Nibfiaz, Tariak, 2 Kings xvii. 31. Adram- 
 we/ec/i, 2Kings xvii. 31. ^/?«/«/»e/ecA, 2Kings xvii. 31. JVi-s- 
 roch, Jsa. xxxvii. 38. Bel, Nebo, Isa. xlvi. 1. Queen of Heaven, 
 Jer. xliv. 17. Merudach, Jer. 1. 2. Tarnmnz, Ezek. viii. 14. 
 Baal-peur, Hos. ix. 13. Host of Heaven, Acts vii. 42. Rem- 
 phan, Acts vii. 43. Jupi/er, Mercurius, Acts xiv. 12. Marsj 
 Acts xvii. 22. Diana, Acts xix. 34. 
 
 I am the Lord, that is my name ; and my glory will I not ^ive 
 to another: neither my praise to graven images. Isa. xlii. 8. 
 How thankful ought we to be that we know the true 
 God ! Our ancestors were once idolaters, like the icat of 
 the ignorant heathen. 
 But now, in Christ Jesus, ye, who sometimes were far off, are 
 made nigh by the blood of Christ. Eph. ii. 13. 
 Bless God for your present advantages, and be anxious 
 to extend them by means of Missionary and Bible Socie- 
 ties, &c. to those who do not yet enjoy them. 
 
ON THE FIRST COMMANDMENT. 137 
 
 This commandment forbids our loving any being more 
 than, or in comparison with, God, so as to be induced to 
 act contrary to his command, in order to please ourselves 
 or others; to avoid the displeasure of our fei tow creatures; 
 or to prevent some inconvenience to ourselves. God alone 
 is an object deserving our love; and he only is able to 
 satisfy our capacity of happiness. Yet 
 
 The Proud Man makes an idol of self ; and 
 God resisteth the proud. 1 Pet. v. 5. 
 
 The Revengeful invades God''s prerogative, who says, 
 To me belons^etli vengeance and recompense. Deut. xxxii. 35. 
 Vengeance is mine: I will repay, saith the Lord. Rom. xii. 19. 
 Vengeance belongeth unto me: I wiU recompense, saith the 
 Lord. Heb. x. 30. 
 The Covetous Man makes a God of his wealth. 
 Covetousness, which is idolatry. Eph. v. 5. Col. iii. 5. 
 This is the man that made not God his strength ; but trusted 
 in the abundance of his riches. Ps. Iii. 7. 
 The Sensual Man makes a God of his appetites. 
 Whose god is their belly. Phil. iiL 19. 
 Men shall be lovers of their own selves. 2 Tim. iii: 2. 
 Lovers of pleasure more than lovers of God, 2 Tim. iii. 4. 
 Parents idolize their children, and the same sort of 
 idolatry prevails in various relations of life. Men in va- 
 rious ways 
 Worship and serve the creature more than the Creator. Rom, i. 25 
 They forsake the fountain of living waters, and hew them out 
 cisterns, broken cisterns, that can hold no water. Jer. ii. 13. 
 A.sking counsel or information from persons pretending to be 
 witches, and to have dealings with " familiar spirits," Lev. 
 XX. 6. 
 Inordinate love of things below is idolatry. 
 Love not the world, neither the things of the world. 1 John ii. 15 
 Ye cannot serve God and mammon. Matt. vi. 24. 
 We serve mammon when our thoughts are so taken up 
 with worldly concerns, that we neglect our duty to God. 
 What does this Commandment require of us? 
 
 1. To know God, i. e. to make ourselves acquainted 
 with the divine character as revealed in the Scriptures. 
 And thou, Solomon, my son. know thou the God of thy 
 
 father, &c. 1 Chron. xxviii. 9. 
 Acquaint now thyself with him. Job xxii. 21. 
 Let him that glorieth, glory in this, that he understandeth and 
 
 knoweth me. Jer. ix. 24. 
 Then shall we know, if we follow on to know the Lord. Hos. 
 
 vi. 3. 
 Search the Scriptures; — they are they which testify of me. 
 John v. 39. 
 
128 ON THE FIRST COMMANDMENT. 
 
 If ye know these things, happy are ye if ye do them. John 
 
 xiii. 17. 
 This is life eternal, that they might know thee, the only true 
 
 God. John xvii. 3. 
 Some have not the knowledge of God. 1 Cor. xv. 34. 
 God, who commanded the light to shine out of darkness, hath 
 
 shined in our htarts, to give the light of the Knowledge of 
 
 the glory of God in the face of Jesus Christ. 2 Cor. iv. 6. 
 Taking vengeance on them that know not God. 2 Thess. i. 8. 
 And hereby we do know that we know him, if we keep his 
 
 commandments. He that saith, I know him. and keepeth 
 
 not his commandments, is a liar, and the|ruth is not in him. 
 
 1 John ii. 3, 4. 
 
 2. In consequence of this knowledge, we are "^o believe 
 in him.^^ 
 
 Believe in the Lord your God, so shall ye be established ; be- 
 lieve his prophets, so shall ye prosper. 2 Chron. xx. 20. 
 
 Repent and believe the gospel. Mark i. 15. 
 
 Lord, I believe: help thou my unbelief. Mark ix. 24. 
 
 He that believeth and is baptized shall be saved, but he that be- 
 lieveth not shall l^e damned. Mark xvi. 16. 
 
 He that believeth on the Son hath everlasting life. John iii. 36. 
 
 He that believeth on me, believeth on him that sent me. John 
 xii. 44. 
 
 Ye believe in God, believe also in me. John xiv. 1. 
 
 Believe on the Lord Jesus Christ, and thou shalt be saved. Acts 
 xvi. 31. 
 
 Whosoever believeth on him, shall not be ashamed. Rom. 
 ix. 33. 
 
 With the heart man believeth unto righteousness. Rom.x. 10. 
 
 Faith, which worketh by Jove. Gal. v. 6. 
 
 We are not of them who draw back unto perdition ; but of them 
 that believe to the savin? of the soul. Heb. x. 39. 
 
 Without faith it is impossible to please him : for he that comcth 
 to (jod must believe that he is, and that he is a rewarder of 
 them that diligently seek him. Heb. xi. 6. 
 
 The reason why God is not believed in, is, that he is 
 not known. 
 How then shall they call on him in whom they have not believ- 
 ed ? and how shall they believe in him of whom they have 
 not heard ? Rom. x. 1 4. 
 
 TVhat does this Commandment further require ofus^ 
 
 3. *'To fear him." 
 
 All men fear God ; the wicked with a slavish fear, the 
 consequence of g-nilt; the good with a filial fear, consist- 
 ing of a holy affection or gracious habit wrought in the 
 soul by God, whereby it is inclined and enabled to obey 
 his commandments. 
 O that there were such an heart in them that they would fear 
 me, &c Deut v. 29. 
 
ON THE FIRST COMMANDMENT. 1^ 
 
 Th«t thou mayest fear this glorious and fearful name, the Lord 
 
 thy God. Deut. xxviii, 5S. 
 There is no fear of God before his eyes. Ps. xxxvi. 1. Ron^ 
 
 iii. 18. 
 Let him be your fear. Isa.viii. 13- 
 I will forewarn you whom ye shafi fear : fear him whicii liath 
 
 power to cast into hell. Matt. x. 28. Luke xii. 5. 
 
 4. "To love the L<5rd with all my heart, and with all 
 my mind, and with all my soi£l,and with ail my strength." 
 
 Thou shalt love the Lord thv God, Sec. Deut. vi. 5, Matt. xxii. 
 37. Mark xii. 30. Luke x. 27. 
 
 What doth the Lord thy God require of thee, but to fear the 
 Lord thy God, to walk iii all Kis ways, and to love him, kc. 
 Deut. X. 12. 
 
 Take diligent heed — to love the Lord your God. Josh. xxii. 5. 
 
 O love the Lord, all ye his saints. Pa. xxxL 23. 
 
 If anj'' man love not the Lord Jesus Christ, let him be Anathe- 
 ma Maran-atha. 1 Cor. xvi. 22. 
 
 This is the love of God, that we keep his commandments. 
 1 John V. 3. 
 
 Keep yourselves in the love of God. Jude 21. 
 
 Why should we love God? 
 God is love. 1 John iv. 16. 
 We love him, because he first loved us. 1 John iv. 19. 
 
 Of the love which he bore to us, even while we were 
 jet sinners, h-e has given us a most astonishing- and affect- 
 ing proof. 
 For God xo loved the world, that he erave his only begotten Son, 
 that whosoever believeth in him should not perish, but have 
 everlasting life. John iii. 16. 
 
 Make the best return you are able to your Heavenly 
 Father for this his unspeakable gift, and pray, ♦' that you 
 may perfectly love him, and worthily magnify his holy 
 name." 
 
 5. " To put my whole trust in him." 
 Put your trust in the Lord. Ps. iv. 5. 
 
 He that trusteth in the Lord, mercy shall compass him about 
 
 Ps. xxxii. 10. 
 Trust in the Lord with all thine heart Prov. iii. 5. 
 Trust ye in the Lord for ever. Isa. xxvL 4. 
 Let him trust in the name of the Lord, and stay upon his God. 
 
 Isa. 1. 10. 
 Cursed be the man that trusteth in man, &c., and whose heart 
 
 departeth from the Lord. — Blessed is the man that trusteth 
 
 in the Lord, is.c. Jer. xvii.5 — 8. 
 
 6. To submit to him as our highest Lord. 
 
 It is the Lord; let him do what seemeth him erood. 1 Sam. 
 
 iii. 18. 
 Behold, here am I, let him do to me as seemeth good unto huiL 
 
 2SaiQ.xv.26- 
 
130 ON THE FIRST COMMANDMENT. 
 
 The Lord gave, and the Lord hath taken away ; blessed be the 
 name of the Lord. Job i.21. 
 
 Good is the word of the Lord which thou hast spoken. Isa. 
 xxxix.8. 
 
 Take my yoke upon you, and le^rn of me : and ye shall find 
 rest unto your souls. Matt. xi. 25). 
 
 Father, if tliou be wiliin?, remove this cup from me ; neverthe- 
 less, not my will, but thine be done. Luke xxii. 42. 
 
 As I live, saith the Lord, every knee shall bow to me, and every 
 tongue shall confess to God. Rom. xiv. 11. 
 
 Shall we not be in subjection unto the Father of Spirits, and 
 live] Heb. xii.9. 
 
 Submit, yourselves, therefore, to God. James iv. 7. 
 
 7. To esteem him as our chief ffood. 
 
 As the hart pantetli after the water brooks, so panteth my soul 
 after thee, O God. My soul thirsteth for God, for the 
 livinsc God : when shall I come and appear before God I 
 Ps. xlii. 1,2. 
 
 Whom have I in heaven but thee? And there is none upon 
 earth that I desire besides thee. Ps. Ixxiii. 25. 
 
 For who in the heaven can be compared unto the Lord 7 Who 
 amons the sons of the mighty can be likened unto the Lordl 
 Ps. Ixxxix. 6. 
 
 My soul thirsteth after thee, as a thirsty land. Ps. cxliii. 6. 
 
 The kingdom of heaven is like a merchantman, who sold all 
 he had, and bought the pearl of great price. Matt. xiii. 45, 46. 
 
 Yea, doubtless, and I count all things but loss for the excellen- 
 cy of the knowledge of Christ Jesus my Lord, &c. Phil, 
 iii. 8. 
 
 8. To seek his glory as our highest aim. 
 Whatsoever ye do, do all to the glory of God. 1 Cor. x. 31. 
 And whatsoever ye do, in word or deed, do all in the name of 
 
 the Lord Jesus. Col. iii. 17. 
 
 Remember how very broad is this commandment, and 
 how spiritual is the obedience it requires. It not only for- 
 bids you to kneel and pray to idols, like the ignorant hea- 
 then, but it demands a full and unreserved surrender of the 
 heart and soul to the true God. You break it every time 
 you fix your affections on any obje(;t more than on him. 
 See that you give not his glory to another. Isa. xlii. 8. 
 Litany. — That it may please thee to give us a heart to love and 
 
 fear thee, and dili.cently to live after thy commandments. 
 2d Siinit.'ii/ offer Trinify. — Make us to have a perpetual fear 
 
 and love of thy holy name. 
 6th Sand'ty after Trinify. — Pour into our hearts such love 
 toward thee, that we, loving thee above all things, may ob- 
 tain thy promises, which exceed all that we can desire. 
 14/A Sunday (ffer Trinity. — Make us to love that which thou 
 dost comrnand. 
 
 i 
 
ON THE SECOND COMMANDMENT. 131 
 
 ON THE COMMANDMENTS. 
 
 § 3. SECOND COMMANDMENT. 
 
 PVb.1t is fhe second Commandment ? 
 
 " Thou slrdlt not make to thyself any graven imag-e, nor 
 the likeness of any thing that is in heaven above, or in the 
 earth beneath, or in the water under the earth : Thou shalt 
 not bow down to them, nor worship them : for I the Lord 
 thy God am a jealous God, and visit the sins of the fathers 
 upon the children, unto the third and fourth generation of 
 them that hate me, and show mercy unto thousands in 
 them that love me and keep my commandments." 
 
 TiHierein does the second Commandment d'ffer from the Jirstl 
 The first commandment teaches us whom we are to wor- 
 ship; the second the manner in which that worship is to 
 be expressed. . 
 
 What does this Commandment forbid? 
 
 1. It forbids worshipping God by means of images, or 
 in any other way not authorized by God's word ; this being 
 superstition and will worship. 
 Thou shalt make thee no molten sods. Exod. xxxiv. 17. 
 Turn ye not unto idols, nor make to yourselves molten gods. 
 
 Lev. xix. 4. 
 Ye shall make you no idols, nor graven image. Lev. xxvi. L 
 Ye saw no manner of similitude. 8cc., lest thou shouldest be 
 
 driven to worship them. Deut. iv. 15 — 19. 23 — 25. 
 Cursed be the man that maketh any graven or molten image, 
 
 Deut. xxvii. 15. 
 This thing became a sin, viz. worshipping the golden calves set 
 
 up by Jeroboam. 1 Kinss xii. 28, 30. 
 They moved him to jealousy with their graven images. Ps, 
 
 lxxviii.58. 
 Confounded be all they that serve graven images. Ps. xcvii. 7. 
 Thev that make idols are like unto them. Ps. cxv. 4 — 8. 
 To whom will ye liken God ] Isa. xl. IS ; xlvi. 5 — 8. 
 My glory will Tnot sive to another, neither my praise to graven 
 
 images. Isa. xlii.8. 17. 
 A deceived heart hath turned him aside, viz. the worshipper of 
 
 idols. Isa. xliv. 9— 20. 
 The portion of Jaci^b is not like them. jer. x. 3 — 9. 14 — 16. 
 We ou;;ht not to think that the Godhead is like unto gold or 
 
 silver, graven hy man's device. Acts xvii. 29. 
 They changed the glory of the uncorruptible God into an imago 
 
 made like unto birds and beasts, 8<;c. Rom. i. 23. 
 
132 ON THE SECOND COMMANDMENT. 
 
 It was one of the temptations of our Lord by Satan, to 
 break this commandment. 
 All these will I give thee, if thou wilt fall down and worship me. 
 Matt. iv. 9. 
 
 Any pretended representation of the Deity is an affront 
 to the person of (Christ, who is the only adequate "image 
 '4pf the invisible God." Col. i. I&. 
 The brijrhfness of his glory, and the express image of his per- 
 son, Heb, i. 3. 
 The worship of saint* and angels as mediators, robs 
 Christ of his glory ; for there is but one mediator between 
 God and men, the man Christ Jesua. 1 Tim. ii, 5. 
 Let no man beguile you of your reward in a voluntarily humi- 
 lity and worshipping of angels. Col. ii. 18.23. 
 If any worship the b^ast smd his image, he sha;]! drink of the 
 
 wine of the wrath of God. Rev^xiv. 9, 10, 
 See tiiou worship me not — I am thv fellow ser^•ant. Rev. 
 xix. 10. 
 
 Praying to departed saints is discouraged by the parable 
 of Dives and Lazarus. Luke xvi. 20 — 29, 
 
 Though this commandment expressly forbid* the mak- 
 ing of images for the purpose of worshipping them, it does 
 not forbid us to make them for other purposes. God him- 
 self ordered golden images of cherubim to be placed over 
 the mercy-seat in the Jewish tabernacle. 
 
 Roman Catholics omit the second commandment in 
 many of their Catechisms, &c., and it is impossible to 
 reconcile it with their worship of images and adoration of 
 saints.* — He is an idolater that prays to any saint or 
 angel ; for by so doing he gives them the honour due to 
 God alone. 
 
 • Roman Catholics consider the second commandment as only a part 
 of the first, and in many Catecbiyms for popular use it is omiiied under 
 the pretext! that a §i?nTa/ tIpw of each eotrxnaiiriment is sufficient for 
 children, and lliat theirs/ exhibits the essential part of both. The lemp> 
 tation to this methott of taking away from the Gommandments of Gorf, 
 arises obviously from the exlen«ive prevalence of image worship in the 
 Church of Rome, which ts rebuked by the s<'cond cornniandmont. In 
 order to complete the number of ten commandments, which is reduced 
 to nine by this blendin<f of the first and second, the tenth commandment 
 .3 made into two. " They mi^ht as weH," Seeker remarks, " have divided 
 it into six or seven." The Scriptures divide the law into fen conmiand- 
 ments, (Exod. xxxiv. 28 Deut. iv. 13 ; x.4 ;) and the nature of the subjects 
 to which they refer seen)s obviously to point out the proper division. 
 The difference in this respect, allhoufih important, is not of so much 
 importance as the use which is made of this- arran^jement of the Church 
 of Rome, in preventing a due sense of the obligation of the Kecond coo 
 ir.'andraent. 
 
ON THE SECOND COMMANDMENT. . 133 
 
 Little childreiT, keep yourpr-lves from idols. 1 John v. 21. 
 2. All hypocrisy and formality in our devotions. 
 This people (hypocrites) hon lureth me with their lips, but their 
 heart is far from me. Matt. xv. S. IMar!; vii. 6. 
 
 Ti'^/iat does this Commandment require ? 
 
 1. It commands us " to worship^'' God in spirit and trutli, 
 with such holy dispositions as are produced by his Spirit, 
 trusting iu the merits and mediation of our Saviour Jesus 
 Christ. 
 
 Tile Lord shall ye fear, and him shall ye worship. 2 Kings 
 
 xvii. 36. 
 Worship the Lord in the beauty of holiness. 1 Chron. xvi. 29. 
 
 Ps. xxix.2. 
 Worship at his footstool, for he is holy. Ps. xcix. 5. 9. 
 Thou Shalt worship the Lord thy God, and him only shalt thou 
 
 serve. Matt. iv. lO. 
 The true worshippe'S shall worship the Father in spirit and in 
 
 truth. Johniv. 23, 24. 
 If any man be a worshipper of God, and doeth his will, him 
 
 he lieareth. John ix. 31. 
 We are the circumcision, which worship God in the Spirit Phil. 
 iii. 3. 
 
 We have an example of an acceptable worshipper in 
 The woman of Canaan. Matt. xv. 25. 
 
 Hannah, 1 Sam. i. 9. 19. Simeon, Luke ii. 25. Cornelius, Acts 
 X. 1, 2. 
 Strive to imitate their fervency, and whenever you draw 
 near to worship him, endeavour to feel his presence, for 
 (Psalm cxxxix.) he sees and knows every thing*. Try to 
 get a sense of the greatness and number of your wants, 
 and of the power and grace of Christ. Havino- thus;^ 
 suitable thoughts of God, worship him sincerely, with the 
 most fervent affections, and profound reverence of his infi- 
 nite majesty. 
 
 Every thing relating to the outward worship of God i? 
 implied ; and we ought to make use of the most decent 
 attitudes, both in public and private worship. 
 Jesus kneeled down and prayed. Luke xxii. 41. 
 Stephen kneeled down, and cried, See. Acts vii. 60. 
 What does this Commandment further require of us7 
 
 2. " To give him thanks." 
 
 Offer unto God ihanksgivins. Ps. 1. 14. 
 Be thankful unto him. Ps. c. 4. 
 Givini? thanks always for all thin;?s. Eph. v. 20. 
 By prayer and supplication, with thanksgivins;, &c. Phil. iv. <J. 
 And be ye thankful. Col. iii. 15. 
 
 Watch in the same (viz. prayer) with thanksgiving. Col. iv. 2^ 
 13 
 
134 ON THE SECOND COMMANDMENT. 
 
 Tho unthankful are the unholy. 2 Tim. iii. 2. 
 
 OlTVr the sarrifice of praise to (iod continually. Ileb, :ciii. 1.'). 
 Bless God for your "creation, preservation, and all the 
 blessings of this life ; but above all, for his inestimable 
 love in the redemption of the world by our Lord Jesus 
 Christ;" and "show forth his praise not only with your 
 lips, but in your lives." 
 
 3. " To call upon him." 
 Call upon his name. i's. cv. K 
 
 Call ye upon him while he is near. Isa. Iv. 6. 
 
 sleeiH'r. arise, call W]^'m thy (Jod. Jon. i. 6. 
 Prayiiifi; always with all ])rayer, Jkc. Eph. vi. IS. 
 
 A great many promises that our prayers shall be heard 
 are contained in the Scriptures. 
 Th(Mi shalt thou call, and the Lord shall answer. Isa. Iviii. 9. 
 Before they call 1 will a; svver. Isa. ixv. 21. 
 Call unto me, and I will answer thee. Jer. xxxiii. 3. 
 Ask. and it shall !)e f^iven y.>u. Matt^ vii. 7. 
 Whosoever shall call upon the name of the Lord shall be snvcd^ 
 Rom. X. 13. 
 Ado[)t David's determination. 
 
 1 will call upon him as lomr a^ I live. Ps* cxvi. 2. 
 
 4. "To honour his holy word." 
 
 Thou hast ina^M\ilied thy word above all thy name. Psvcxxxviii, 2» 
 Thy word is truth. John xvii. 17. 
 
 IIow are we to konvur God^s holy icord? 
 
 By hearing it. 
 I will hf!ir what God the Lord will speak. Ps. Ixxxv. 8. 
 
 By reading it. 
 Search the Scriptures. John v. 39. 
 
 By meditating on it. 
 Thy word have i hid in mv heart. Ps. cxix. 11. 
 That I mi^'lit meditate in thy word. Ps. cxix. 14S. 
 
 5. " To serv'e^him truly all the days of our life " 
 Ye shall serve him, and cleave unto him. Deut. xiii. 4. 
 
 Serve him in sincerity and in truth — as for me and my house 
 
 we will serve the Lord. Josh. xxiv. 14, 15. 
 Serve thi- Lord with all your heart, serve him in truth. 1 Sam. 
 
 xii. 20. 24. 
 Serve him with a perfect heart, and with a willing mind. 
 
 1 Chron. xxviii. 9. 
 Serve the Lord with fear. Ps. ii. 11. 
 
 If any man serve me, hitn will my Father honour. John xii. 26. 
 His servants shall serve him. Ucv. xxii. 3. 
 
 How is this Commandment enforced? 
 
 1. God reininds us of his sovereignty — ^^ I the Lord^^ 
 The Lord is a great King above all gods. Ps. xcv. 2, 3. 
 
ON THE SECOND COMMANDMENT. 135 
 
 2. He mentions his right over us — "7% God.^^ 
 
 H«^ is our God; ami we are the peuple of his pasture. Ps. 
 
 xcv. G, 7. 
 Thj- JIaUer is thy husl)and, Isa. hv. 5. 
 
 3. He professes himself '•' a jeuhnis God ,-'''' and as he 
 will not give, neither M^ill he suffer us to give, his praise 
 to images. 
 
 The Lord, whose name is Jealous, is a jealous God. Exod. 
 
 xxxiv. 14. Deut. iv. 24. 
 They provoked him to jealousy, and he abhorred thorn. Deut. 
 
 xxxii. IG— 19. 
 If we have stretched out our hands to a strange God, shall not 
 God search this out! Ps. xliv. 20, 21. 
 
 Idolaters are called haters of God, in the same way that 
 a wife would be supposed to hate her husband, when she 
 preferred any worthless stranger to him. And God de- 
 clares, that he so hates idolatry, that he not only visits this 
 sin on those that commit it, but upon their children to the 
 third and fourth generation^ by sending them poverty, and 
 sickness, and other afflictions. And this is perfectly con- 
 sistent with his justice: for as children are partakers of 
 the temporal blessings which God frequently bestows on 
 parents for their obedience to his commandments; it is but 
 right that they should also be made to share in those tem- 
 poral privations and afflictions which the disobedience of 
 their parents has brought upon them. But God will by no 
 means visit children with eternal punishment for any sins 
 of their parents. Indeed, such corrections may eventually 
 be blessings, by reminding them continually of the sins 
 of their forefathers, and leading them to forsake them. 
 
 This may also be considered as an appeal to the com- 
 passion of parents, in order to prevent them from commit- 
 ting sin, by reminding them of the consequences they may 
 thereby justly expect to bring upon their offspring. 
 God declared to Abram, that in tiie fourth generation hi.s seed 
 should come to Canaan again ; for the iniquity of the Amor- 
 ites was not yet full. Gen. xv. 16. 
 I remember that which Araalek did to Israel, how he laid wail 
 for him in the way, when he came up from Egypt, (Exod. 
 xvii. S — 16,) now (viz. 450 years afterwards) Saul was or- 
 dered to go and smite Amalek. 1 Sam. xv. 2, 3. — See also 
 Deut. xxv: 17—19. 
 God struck David's child with death for the father's sin. 2 Sam. 
 
 xii. 14. 
 VensTcance on Ahab's family on account of their ftther's guilt, 
 
 foretold by Elijah. 1 Kings xxi. 21, 22. 2 Kings ix. 7, 8. 
 Accomplishment of the prophecy. 2 Kings x. 10, 11. 
 
136 ON THE THIRD COMMANDMENT. 
 
 Hezekiah's sons were sent into captivity for their lather's sin. 
 
 Isa. xxxix. 2. 7. 
 The curse of the Lord is in the house of tlie wicked. Prov. iii. 33. 
 The son shall not bear the iniquity of the father. Kzek. xviii. 20. 
 Fill ye up then the measure of your fathers. Matt, xxiii, 32. 
 The blood of all the prophets sliall be required of tliis genera- 
 tion. Luke xi. 50, ol. 
 5. He declares that he has abundant mercy in store for 
 them that worship him in sincerity and truth ; even mercy 
 for thousands in them that love hint and keep his command- 
 ments. 
 Because Phinehas was zealous for my sake, he shall have, and 
 his seed after him, the covenant of an everlasting priesthood. 
 Num. XXV. 11 — 13. 
 The mercy of the Lord is from everlasting to everlasting upon 
 them that fear him, and his righteousness upon children's 
 children. Ps. ciii. 17. 
 If 3^e love me, keep my commandments. John xiv. 15. 
 Keep this commandment by worshipping God in the 
 way he has appointed, both in public and in private, 
 giving him hearty and unfeigned thanks for all his mer- 
 cies to you, spiritual and temporal; and culling upon him 
 continually and fervently for all things that are necessary 
 both for your souls and bodies. Remember, also, to hon- 
 imr h's hvli/ word by listening attentively when it is read 
 and explained at Church, and by your teachers ; and by 
 searching the Scriptures, and by meditating on them daily 
 in private. Remember, that mere formal devotion will 
 avail you nothing with God, who is a Spirit, and must be 
 worshipped in spirit and in truth. Give yourselves up to 
 him, therefore, with sincerity of heart, '•^ serving hint truly 
 all the days of your lifc.^^ 
 I3th Sunday afier Trhiity. — Grant that we may so faithfully 
 serve thee in this life, that we fail not finally to attain thy 
 heavenly promises. 
 
 ON THE COMMANDMENTS. 
 
 § 4. THIRD COMMANDMENT. 
 
 IVhat is the third Commandment ? 
 
 " Thou shalt not take the name of the Lord thy God in 
 vain ; for the Lord will not hold him guiltless that taketh 
 his name in vain." 
 
ON THE THIRD COMMANDMENT. 1 37 
 
 What is meant by the name of God ? 
 
 Not only any of the titles given to God in the Scriptures, 
 but whatever describes his nature and perfections. 
 That thou ma vest fear this glorious and fearful name, The Lord 
 
 tliy God. Deut xxviii, 58. 
 Blessed be thy i^lorious name. Neh. ix. 5. 
 Let them that love thy name be joyful in tlice. Ps. v. 11. 
 Tht^- that know thy name will put ttieir trust in thee. Ps. ix. 10. 
 The name of the God of Jacob defend thee. Ps. xx. 1. 
 Give unto the Lord tlie glory due unto his name. Ps. xxix. 2. 
 Blessed be his glorious name for ever. Ps. Ixxii. 19. 
 Not unto u-s, () Lord, but unto thy name give glory. Ps. cxv. L 
 The name of the Lord is a strong tower. Prov. xviii. 10. 
 And I will sanctify my great name. Ezek. xxxvi. 23. 
 And that repentance and remission of sins should be preached 
 
 in his name. Luke xxiv. 47. 
 To them gave he power to become the sons of God, even to 
 
 them that beheve on his name. John i. 12. 
 
 IVhat is forbidden by this Commandment 7 
 
 1. All irreverent use of the sacred name of God. 
 Holy and reverend is his name. Ps. cxi. 9. 
 
 Thine enemies take thy name in vain. Ps. cxxxix. 20. 
 Where is my fear \ — O priests that despise my name. I\Ial. i. 6. 
 
 Sonne people foolishly suppose, that by usinor other 
 names in their oaths and exclamations, instead of God's, 
 they avoid breakino- this commandment. But this is a 
 vain supposition. Swearing by them that are no gods is 
 worse than swearing by God. 
 I\Iake no mention of the name of other gods, neither let it be 
 heard out of thy mouth. Exod. xxiii. 13. 
 A Christian ought not to swear at all on ordinary occa- 
 sions : his simple declaration is sufficient. 
 Let your communication be, yea, yea; nay, nay; f»r whatso- 
 ever is more than these cometh of evil, (or of the evil one.) 
 Matt. V. 37. 
 
 2. Blasphemy or speaking evil of God. 
 
 He that blasphemeth the name of the Lord shall surely be put 
 
 to death. Lev. xxiv. 16. 
 A blasphemer punished with death. Lev. xxiv. 11. 23. 
 Piabshakeh's blasphemy punished. 2 Kings xix. 6, 7. 
 Out of the heart proceed blasphemies. Matt. xv. 19. Mark vii. 22. 
 Now ye also put otf blasphemy out of your mouths. Col. iii. 8. 
 Blasphemy is the language of damned spirits. Rev. xvi. 
 9. 11. 21 
 
 We are not only to avoid blaspheming ourselves, but 
 many cautions are contained in the Bible against giving 
 others occasion to blaspheme. 
 
 3. Perjury, which is the capital transgression of the 
 
 13* 
 
138 OS THE THIRD COMMANDMENT. 
 
 third commandment. This sin consists in appealing to 
 the omniscient God for the truth of what a person asserts, 
 ■when he knows it to be false. 
 Ye shall not swear by my name falsely. Lev. xix. 12. 
 By swearing, and lying, kc. they break out, fccc. Therefore 
 
 shall the land mourn. Has. iv. 2, 3. 
 [A curse] shall enter into the house of him that sweareth 
 
 falsely. Zech. v. 4. » 
 
 I will be a swift witness against false swearers. Mai. iii. 5. 
 
 4. Rash swearing, and profane swearing. 
 Because of swearing the land mourneth. Jer. xxiii. 10. 
 Swear not at all: neither by heaven; for it is God's throne; 
 
 nor by the earth; for it is his footstool. Matt. v. 34 — 37. 
 
 Wo unto you, ye bhnd guides, which say, Whosoever shall 
 swear by the temple, it is nothing, kc. Whoso shall swear 
 by the temple, sweareth by it; and by him that dwelleth 
 tiierein. And he that sluill swear by heaven, sweareth by the 
 throne of God, and by him that sitteth thereon. Matt, xxiii 
 16—22. 
 
 Above all tilings, swear not; neither by heaven, neither by 
 the earth, neither by any other oath : but let your yea, be 
 yea ; and your nay, nay ; lest ye fall into condemnation. 
 James v. 12. 
 
 It is shocking to think of the awful frequency of this 
 sin. We can scarcely pass along the streets without hear- 
 ing it committed : and yet its folly is so evident, that we 
 may well wonder how any but a madman can be addicted 
 to it. Those who are guilty of it, pray, in elTect, that they 
 may be deprived of eternal happiness, and plunged into 
 eternal misery. The custom is inexcusable : it is irra- 
 tional and profane, and gives neither f)leasure nor protit. 
 
 5. Cursing; which consists in calling down mischief 
 upon a person, or wishing evil to him. 
 
 It is mentioned by the apostle Paul as a proof of an un- 
 converted state. 
 Whose mouth is full of cursing and bitterness. Rom. iii. 14. 
 God says, I will curse him that curseth thee. Gen. xii. 3. 
 Him that hath cursed, the congregation shall stone him. Lev. 
 
 xxiv. 14. 
 How shall I curse whom God hath not cursed 7 Num. xxiii, 8. 
 [Shimei] cursed [David] .'^till as he came. 2 Sam. xvi. 5. 
 [David said] It may be the Lord will requite me good for his 
 
 cursing. 2 Sam. xvi. 12. 
 As he loved cursing, so let it come unto him. — As he clothed 
 
 himself with cursing like as with a garment, so let it come 
 
 into his bowels like water, and hke oil into his bones. Ps. 
 
 cix. 17, 18. 
 Let them curse ; but bless thou. Ps. cix. 28. 
 Bless them ihat curse you : do good to them that hate you ; and 
 
ON THE THIRD COMiAIANDMENT. 139 
 
 pray for them that despitefully use you and persecute vou. 
 
 Matt. V. 44. Lnkc vi. 2S. 
 
 Many of the cnrses in Scripture, as those in Deut. xxvii. 
 15, 16, and Josh. vi. 26, were either ordained by God 
 against those who should commit certain sins, or were 
 predictions of what evils should happen. They were not 
 the effects of passion or revenge, as the curses of men are. 
 fVhat is further forbidden by this Commandment P 
 
 6. Want of reverence in our devotions, and attendance 
 upon religious ordinances, saying prayers and reading the 
 Scriptures without attention and a solemn sense of what 
 we are doing. 
 
 Be not rasli with thy mouth, and let not thine heart be hasty 
 
 to utter any thin- befure God. Eccl.-v. 2. 
 Forasmuch as this people draw near me with their mouth, and 
 with their lips do honour me, but have removed their heart 
 far trom me, &c. Therefore — the wisdom of their wise men 
 shall perish. Isa. xxix. 13, 14. Matt. xv. S. 
 We are taught to pray " Hallowed be thy name :" we 
 should therefore endeavour always to approach and think 
 of God with the utmost reverence. 
 
 7. All rash and unlawful vows, like that of the Jews, 
 who bound themselves under a curse to kill Paul. Acts 
 xxiii. 12, 14. 
 
 These various methods of breaking this commandment 
 are so common, that it is to be feared many make the 
 practice of others an excuse for their own misconduct. 
 But the commonness of the offence does not make it less 
 heinous, nor can the multitude of transgressors prevent the 
 terrible vengeance of God from overtaking them. There 
 were few in the old world that belonged °to God, yet the 
 sinners were punished, notwithstanding their numbers— 
 the flood swept them all away. 
 Are all oaths then forbidden ? 
 
 No: on solemn and just occasions, we may appeal to 
 God for the truth of what we say. 
 
 Art. 39. " As we confess that vain and rash swearintr is 
 forbidden Christian men by our Lord .[esus Christ, and 
 James his apostle; so we judge that Christian relicrion 
 doth not prohibit, but that a man may swear when°the 
 magistrate requireth, in a cause of faith and charity, so it 
 be done according to the prophet's teachino-, in justice, 
 judgment, and truth." 
 
140 ON THE THIRD COMMANDMENT. 
 
 Abraham's oath with Abimclech. Gen. xxi. 24. 31. 
 
 Isaac's oath with Abinielech. Gen. xxvi. 31. 
 
 And Jacob sware by tiie fear of his father Isaac. Gen. xxxi. .53. 
 
 Thou sfialt swear by his name, (the Lord's.) Deut. vi. 13. 
 
 Tlie spies swear to Hahab. Josh. ii. 12. 17. 
 
 Jonathan and David swear to each other. 1 ^am. xx. 11 — 17. 
 
 And David sware unto Saul. 1 Sam. xxiv. 22. 
 
 And they sware unto the Lord with a loud voice, 8cc. And all 
 Judah rejoiced at the oath; for they had sworn with all their 
 heart, and souj;ht him with their whole desire ; and he was 
 found of them. 2 Cor. xv. 14, lo. 
 
 lie that sweareth to his own hurt, andchan^eth not. Ps. xv. 4. 
 
 Every one that sweareth by Him shall f^lnry. I's. Ixiii. 11. 
 
 He that sweareth in the earth, shall swear by the God of truth. 
 Isa. Ixv. 16. 
 
 And thou shalt swear, " The Lord liveth," &c. Jer. iv. 2. 
 
 I call God for a record upon my soul. 2 Cor. i. 23. 
 
 The God and Father of our Lord Jesus Christ, which is blessed 
 for evermore, knoweth that I lie not. 2 Cor. xi. 31. 
 
 God is my record, how jjrcatly I long after you all. Phil. i. 8. 
 
 For men "verily swear by the "frreater; and an oath for confirma- 
 tion is to thcMii an end of all strife. Heb. vi. 16. 
 
 The Lord sware, and will not repent. Heb. vii. 21. 
 
 What is required in this Commandment ? 
 
 An awfal reverence, and holy fear, whenever we speak 
 of, 
 
 1. The name of God. 
 
 Give unto tiie Lord the glory due unto his name. Ps. xxix. 2 ; 
 xcvi. 8. 
 
 2. The attributes of God. 
 
 And the Lord passed by before him, and proclaimed. The Lord 
 
 the Lord God, merciful and gracious, 8cc. And Moses bowea 
 
 his head towards the earth, and worsliipped. Exod. xxxiv. 
 
 6—8. 
 .3. The ordinances of God. 
 I will be sanctified in them that come nigh me. Lev. x. 3. 
 God is greatly to be feared in the assembly of the saints, and to 
 
 be had in reverence of all them that are .ibout him. Ps. 
 
 Ixxxix. 7. 
 
 4. The word of God. 
 Whosoever will not hearken unto my words, I will require it 
 
 of him, Deut. xviii. 19. 
 My heart standith in awe of thy word. Ps. cxix. 161. 
 Thou hast magnified thy word above all thy name. Ps. 
 
 cxxxviii. 2. 
 The word of our God shall stand for ever. Isa. xl. 8. 
 My word that,y;ncth forth out of my mouth, shall not return unto 
 
 "me void ; luit it shall accomplish tiiat which 1 please, and it 
 
 shall prosper in the thing whereto I sent it. Isa.lv. 11. 
 To him will I look, that trembleth at my word. Isa. Ixvi. 2. 
 Hear the word at my mouth, and give ihem warning from me. 
 
 Ezek. iii,. 17. 
 
ON THE THIRD COMMANDMENT. 141 
 
 And thoy come unto thee as the people cometh, and thev sit 
 
 before thee as my people, and they hear thy words, but thev 
 
 will not do tliem. Ezek. xxxiii.31. 
 The xvord that I have spoken, the same shall judge him in the 
 
 last day. John xn. 48. 
 When ye received the word of God, Ye received it not as the 
 
 word of men, but, as it is in truth, the word of God. 1 Thcss. 
 
 Therefore we ought to give the more earnest heed to the thines 
 which we have heard, lest at any time we should let them 
 slip. For if the word spoken by angels was steadfast, kc. 
 how^hall we escape if we neglect so great salvation? Heb. 
 
 The word of God is quick and powerful, &c. Heb iv 12 
 By the word of God the heavens were of old. 2 Pet. ill. 5. 
 What is the sanction of this Commandment P 
 
 The Lord will not hold him guiltless that taketh his 
 name in vain. 
 
 It is a terrible thintr to stand unpardoned before an anorv 
 God. \Vell might David say, " Blessed is the man to 
 whom the Lord will not impute sin." But 
 He will by no means clear the guilty. Evod. xxxiv 7 
 The sentence may be prevented by timely repentance : 
 but we cannot hope to escape, if we are determined to con- 
 tinue our smful practices. Delay is no security. Divine 
 vengeance may slumber, but will fall on the Iransaressor 
 at last. ° 
 
 There was a famine in the days of David three years, because 
 Saul slew the Gibeonites, who had made a league with Israel 
 confirmed by an oath in the days of Joshua. 2 Sam. xxi 1 2 
 Jehoiakm, king of Judah, revolted from the king of Babylon 
 despism^ the oath, by breaking the covenant :—Therefo?e 
 thus sa.th tne Lord God, As I live, surely mine oath that he 
 hath despised, and my covenant that he hath broken, e" en it 
 TT ^1" I recompense upon his own head. Ezek. x^ii 13— iQ 
 He that blasphemeth shall surely be put to death. Lev. xxiv 16 
 1 here are many instances of men being struck dead with 
 oaths in their mouths. 
 
 Hope not to escape punishment, you who make no 
 scruple of swearing, and cursing, and takino- God's name 
 m vain. Be sure your sin will find you ouL A sinner's 
 conscience may not trouble him, being hardened by the 
 frequent commission of sin, and lulled to sleep by a false 
 security: but at the great day, when all secrets shall bo 
 revealed, and men will be judged accordino- to their words 
 and actions, God will ask, " Wherefore halt thou despised 
 the commandment of the Lord V 
 
142 ON THE THIRD COMMANDMENT. 
 
 H'kerein does the sinfulness of this sin appear? 
 
 An habitual irreverent use of God's name shows a per- 
 son to be totally destitute of that holy fear and reverential 
 love which is the essence of true reliirion. 
 
 Beware, then, how you follow the example of those who 
 break this commandment. Don't say you do it in sport. 
 He who made you, who wave his .Son for you, and who 
 ran destroy both soul and body in hell, — cannot surely be 
 a subject of sport. 
 
 Remember also, that such expressions as " O Lord," 
 " Good God," " O Christ," " God bless me," "- Lord 
 have mercy upon me," &c. are all forms of prayer, and 
 that to make use of them is the same as sayino-. '• () thou 
 Bein^, most mio^hty, holy, wise, and glorious !" Purely 
 the thou£rht of addressing such a Beingr should iaipress us 
 with solemnity. " Bless me !" is praying for mercy : and 
 is the mercy of God a subject to be trifled with ] Are the 
 words in which we ask it, to be upon our lips on every 
 trivial occasion ] The devils can tell what mercy is, and 
 if they might dare to ask for it, they would not do it in a 
 trifling v/ay. What if God should withhold his blessing, 
 as a punishment for your irreverence ! Some leave out 
 the word God, and say, " Bless my heart or soul," 
 *' Mercy on my soul," which is not any belter. 
 
 The swearer who calls out for damnation will no doubt 
 receive the answer to his prayer, if lie die without repent- 
 ance; and a person who profanes God's name in common 
 conversation, in the manner above mentioned, is scarcely 
 guilty of a less crime. Neither is in earnest, but both 
 will find that God is in earnest. One prays for damna- 
 tion in a blasphemous, and the other for mercy in an irre- 
 verent manner, and both are guilty of taking God's name 
 in vain. 
 
 Nor do we comply with all the requirements of this 
 commandment, when we merely avoid those open and 
 glaring offences against it, which so many are guilty of. 
 Take heed lest you suffer your thoughts to wander, or lest 
 you in any respect behave irreverently, when you come 
 into the presence of God, in public or in private. And do 
 not read his holy word as you would other books, in :i 
 careless, trifling manner; but whenever you open it, or 
 whenever you listen to it, implore the assistance of his 
 
ON THE FOURTH COMMA.NDMENT. 143 
 
 Holy Spirit to help you to understand it, and lead yon to 
 profit by it. Remember him, also, when you look upon 
 his works, or think upon his providence. In short, let an 
 habitual sense of his presence dwell upon your mind, and 
 let his fear be always before your eyes. 
 2d S'ln 'ay after Trini'y. — Make us to have a perpetual fo;ir 
 and love of thy holy name. 
 
 ON THE COMMANDMENTS. 
 
 § 5. FOURTH COMMANDMENT. 
 
 Whit is f he fourth Commandment ? 
 
 " Remember that thou keep holy the Sabbath-day; six 
 days shall thou labour, and do all that thou hast to do ; but 
 the seventh day is the Sabbath of the Lord thy God. In 
 it thou shalt do no manner of work, thou, and thy son, and 
 thy daughter, thy man-servant, and thy nmid-servant, thy 
 cattle, and the stranger that is within thy gates. For in 
 six days the Lord m.ade heaven and earth, the sea, and all 
 that in them is. and rested the seventh day ; wherefore the 
 Lord blessed the seventh day, and hallowed it." 
 What is meant by ike Sabbath-day 1 
 A day of rest. Sabbath means rest. 
 
 To-morrow is the rest of the holy Sabbath. Exod. xvi. 23. 
 
 On the seventh day thou shalt rest. Kxo I. xxiii. 12; xxiv. 21. 
 
 The seventh is the Sabbath of rest. Exod. xxxi. 15. 
 
 The seventh day shall be a Sabbath of rest to the Lord. Exod. 
 XXXV. 2. 
 
 It shall be a Sabbath of rest unto you. Lev. xvi. 31. 
 
 Ye shall do no work in that same day. Lev. xxiii, 23-*-36. 
 
 And rested the Sabbath-day according to the commandment. 
 Luke xxiii. 56. 
 
 What do you mean by the Lord^s hallowing it 1 
 
 That he has set it apart to be kept holy for the purpose 
 of divine worship. 
 Ye shall keep the Sabbath; for it is holy unto you. Exod. 
 
 xxxi. 14. 
 Ye shall keep my Sabbaths. lam the Lord. Lev. xix. 3. 30 ; 
 
 xxvi. 2. 
 It shall be a holy convocation unto you. Lev. xxiii. 36. 
 The Sabbath-breaker was commanded to be stoned to death. 
 
 Num. XV. 35. 
 Keep the Sabbath-day to sanctify it. Deut. v. 12. 
 Blessed is the man that keepeth the Sabbath from polluting it, 
 Isa. Ivi. 2. 
 
144 ON THE FOURTH COMMANDMENT. 
 
 If thou turn away thy foot from the Sabbath, from doinsc thy 
 pkmsure on my holy day; and call the Sabbath a d; li::;ht, the 
 holy of the Lord, honourable •, and shalt honour him. not do- 
 ing thine own ways, nor finding thine own pleasure, nor 
 spealviug thine own words. Then shall tliou dcii;j;ht thyself 
 in the Lord, &c. Isa. Iviii. 13, 14. 
 A promise to the observance of the Sabbath-day, and a threaten 
 ina; a^^ainst those who do not keep it holy. Jer. xvii. 22 — 27. 
 Hallow my Sabbaths. Ezek. xx. 20 ; xliv. 24. 
 What part of our time are we commanded thus to keep holy? 
 
 One da}' in seven. 
 On what day ivas the Jewish Sabbath kept ? 
 
 On the seventh day of the week, because on thai day- 
 God resie'd or ceased from the works of creation, and be- 
 cause on that day he brought his people Israel out of the 
 land of Egypt. This was a type or fio-ure of that great 
 redemption or deliverance from sin and Satan, w^rought out 
 by Christ, and which is ensured to all true Christians by 
 his resurrection, 
 (lod blei--sed the seventh day, and sanctified it : because that m 
 it he liad rested from all his work. Gen. ii. 3._ 
 Hence it is reasonable to suppose that this precept was 
 delivered to Adam ; for we find in Exod. xvi. 23 — 2G, di- 
 rections for the observance of the day, before the law of the 
 two tables was given. 
 Remember thou wast a servant in the land of Egypt ; and that 
 tlie Lord brought thee out thence, through a inislity hand : 
 therefore the Lord commandeu thee to keep the babbath-day. 
 Deut. V. 15. 
 Oji what day do Christians keep the Sabbath ? 
 
 On the first day of the week, called the Lord's day, be- 
 cause on that day the Saviour rose from liie dead. " The 
 first day of the week, being the day of his resurrection, 
 w-as appointed, in thankful remembrance of it, fcr the time 
 of public worship amongst Christians, and therefore is 
 called by St. John 'the Lord's day;' though in common 
 language it be more usually called Sunday ; as it was even 
 before our Saviour's time, and may be for a better reason 
 since, because on it Christ, the Sun of Righteousness, 
 arose. Accordingly, some of the earliest fiitiiers give it 
 that name." — Seeker on the Catechism, p. 183. 
 Now when Jesus was risen very early the first day of the week. 
 
 Mark xvi. 1,2. 9. 
 Now upon the first day of the week, Sec. Luke xxiv. 1 — 8. 
 
 John XX.. 1. . 
 1 v^ras in the Spirit on the Lord's day. Rev. i. 10. 
 
ON THE FOURTH COMMAXDMENT. 145 
 
 IVhaf authority have Christians for observing the first day of 
 the week as their Sabbath ? 
 They have the sanction of Christ himself, and the ex- 
 ample of his apostles.* 
 The same day. being the first day of the week, &c. John xx. 19. 
 After ciirht days ajcain — came Jesus. John xx. 26. 
 The Holy nhost fell on the apostles on this day. Actsii. 
 Lpon the first day of the week, when the disciples came toge- 
 ther to break bread, Paul preached unto them. Acts xx. 7.° 
 Upon the tirsi day of the week, let every one of you lay by him 
 m store, kc. 1 Cor. xvi. 2. j j j 
 
 In what manner was the Sabbath-day directed to be kept holu 
 by the Jews? ^ ^ 
 
 They were not to gather manna. Exod. xvi. 26. 
 No man was to go out of his place. Exod, xvi. 29. 
 Whosoever doeth any work therein shall be cut off. Exod. 
 
 XXXI. 14. 
 
 They were not to gather in harvest on that day. Exod. xxxiv. 21 . 
 
 They were forbidden to kindle a fire throughout their habita- 
 tions. Exod. xxxv. 3. 
 
 They were not to gather sticks. Num. xv. 32 — 36 
 
 They were not to buy nor sell. Neh. x. 31. 
 
 They were not to tread wine-presses, nor to bring any burden 
 mlo Jerusalem. Neh. xiii. 15. » j 
 
 In what manner should we keep holy the Sabbath-day ? 
 
 We must not only cease from all worldly business, and 
 abstain from indulging worldly thoughts, and engaging in 
 worldly amusements; but we must devote the whole of 
 the day to acts of private and public worship. We should 
 be engaged in prayer to God in private, as well as in our 
 families and in public; in attentively reading and hearing 
 his word; and in singing his praises, " m akin o- melody 
 unto him in our hearts." ° 
 
 (Jur Lord's custom was to go into the synagogue on the Sab- 
 bath-day. Luke IV. 16. 
 
 Paul and iiis company did the same. Acts xiii. 14 
 
 Paul and Silas went out of Philippi on the Sabbath, to a place 
 wiiere prayer was wont to be made. Acts xvi. 13 
 
 Paul reasoned in the syna^rogue every Sabbath. Acts xviii. 4 
 We must not trifle in the house of God, but remember 
 that "we meet together to render thanks to Almighty God 
 for the great benefits that we have received at hTs hands, 
 to set forth his most worthy praise, to hear his most holy 
 word, and to ask those things which are requisite and ne- 
 cessary as well for the body as the soul." 
 
 • See note at the end of this section, page 147. 
 14 
 
146 ON THE FOimTIl COMMANDMENT. 
 
 Many persons buy and sell, or settle their accounts, and 
 write letters on conuiion subjects, on this sacred day; 
 others spend it in travellinij- or leas tin t^ ; aiul others walk, 
 or loiter, or engage in tritiinfT occupations, rising later, 
 and retirino- to rest earlier, than on any other days ; as it' it 
 were a w eariness to them. Mai. i. 13. These are all so 
 many ways of breakiufr the Sabbath, and are exceedingly 
 displeasingr to God. who considers such conduct as agro.^fl 
 insult oflVred to himself. 
 When will the Sabbath be pone'! Ainos viii. 5. 
 Pray tliat your tliplit be not on the Sabbath-day. Matt. xxiv. 20 
 Diligently attend to the discharge of your duty in that 
 state of life in which God has placed you ; and do not, by 
 your loitering a^d imprudence, make it necessary to do any 
 work, or engage in any business, on that day which the 
 Lord has set apart for himself. 
 
 May vo of her works hut i hose of piety he done on the Sabbath ? 
 
 Yes: works of necessity and of charity. But we must 
 
 be careful to know that they are really such. Those are 
 
 not works of necessity which will admit of being done at 
 
 another time ; and it is only such works of charity as can* 
 
 not be deferred, or which have an immediate reference to 
 
 our religious duties, which are lawful. 
 
 If a sheep fall into a pit on the Sabbath-day, 8cc., wherefore it 
 
 is lawful to do well on the Sabbath-days. Matt. xii. 11, 12. 
 
 Mark iii. 4. 
 
 .lesus healed the infirm woman on the Sabbath. Luke xiii. 14. 
 
 Which of ym shall have an ass or an ox fall into a pit, and 
 
 will n'tptill bin) out. Luke \\\. 5. 
 Jesus healed the imp tent man on the Sabbath. John v. 8. 9. 
 We must n t only keep holy the Lord's day ourselves, 
 but take care, as far as we can, that all belonging to us do 
 the same. 
 I know Abraham, that he will command his children and his 
 
 househoM after him. Sec. Gen. xvii. 19. 
 That tliine ox and thine ass may rest, and the son of thy hand* 
 
 maid, ainl tlv stranger may be refreshed. Exod. xxiii. 12. 
 The Sabbath of the land shall be meat for thee, for thy servant, 
 and for thy maid, and fir thy hired servant, and for thy 
 stranirer that sojourneth with thee. Lev. xxv. 6. 7. 
 Ye shall vt joiop. ye and your luniseholds. Deut. v. 14 ; xii. 7. 
 As for mr and my house, we will serve the Lord. Josh. xxiv. 15. 
 Tn what l'i(hf null the trxic Christian consider the Sabbath? 
 
 It will be his delight; for he loves the house and wor- 
 ship of God, and he considers this day of rest is a figure 
 of the eternal rest that remaineth for the people of God. 
 
 { 
 
ON THE FOURTH COMMANDMENT. 147 
 
 One tiiina: J ave T drsircd of the Lord, that will I seek after; that 
 
 I m!iy'dv\olI in the house of the Lord, kc. Ps. xxvii. 4. 
 A day in thy courts is better than a thousand. Ps, Ixxxiv. 1,2. 10. 
 This is tlio day which tlie Lord hath made ; we will rejoice and 
 
 be jriad in it. Ps. cxviii. 24. . , . 
 
 I was shid when they said unto me, Let us go into the house 
 
 of the Lord. Ps. cxxii. 1. . 
 
 There rcmainetli a rest for the people of God. Heb. iv. 9. 
 They rest not day and nijiht, sayintr, Holy, holy, Sec. Rev. iv. 8. 
 Pray for and expect a blessing on this day ; for though 
 the Christian endeavours to serve God truly all his days, 
 yet on this day his service is more especially delightful to 
 him. 
 
 Consider what a blessing is the institution of the Sab- 
 bath. If it were not for this day, religion would soon 
 disappear, and all its ordinances be neglected. Duties 
 which men are at liberty to discharge when they please 
 soon come to be utterly neglected. The very people who 
 complain of want of time to attend to the concerns of eter- 
 nity on other days, grudge giving the Sabbath to this pur- 
 pose. Is the care of the soul, then, so trifling, that one 
 day in seven is too much to devote to it] God has al- 
 lotted us a sufficient portion of time for all our worldly 
 business, without interfering with his own day. " Six 
 days shall thou labour, and do all that thou hast to do." 
 
 Sabbath-breaking is a very hardening sin : it frequently 
 leads young persons to keep bad company, and prepares 
 the way to°he commission of all sorts of crimes. Many 
 persons whose offences have brought upon them the pun- 
 ishment of death, have attributed their dreadful end to Sab- 
 bath-breaking! Beware how^ you suffer yourselves to be 
 drawn into so dangerous a course ! 
 
 May the Lord of the Sabbath keep us from incurring 
 
 that punishment with which he visits those who profane it, 
 
 and teach us to call and feel it a delight. 
 
 Then I contended with the nobles of Judah, and said unto 
 
 them. What evU thing is this that ye do, and prolane the 
 
 Sabbath-day'? Did not our fathers thus, and did not God 
 
 brinjr all this evil upon us, and upon this city ] yet ye brins 
 
 more wrath upon Israel, by profaning the Sabbath. Neh. 
 
 xiii. 17, IS. 
 
 NOTE. 
 
 THE CtlRISTIAX SAEBATH. 
 
 The following most striking and able remarks on the 'perpetual obliga- 
 tion of the fourth coiiimandment, and the propriety of Ctiristian usage 
 in relation to the day for its observance, are from a sermon of the Uev. 
 Isaac Milxier, D.D., the author, in connexion with his brother, of Milner's 
 
148 ON THE FIFTH COMMANDMENT. 
 
 Church History. Tlie view which ho presents appears to bo beyond the 
 reach of reasouiible objeciioii, whil.; it ' ieiwerf iu tiieir lull tbrce," as 
 has been remanded, "all those subsidiary considerations wJiicli liave 
 usually been chi-jfly relied on,— such as the unifonn practice ol" ihe 
 Christian Church irom the primitive times — their nieetiuiis on the first 
 day of the weeli, recorded in the New Testament — and liie rcnmrkable 
 expression of the last of the canonical writers, who calls it the Lord's 
 day." .•» 
 
 "The Jews,," says Dr. Milner, " could never have determined from the 
 fourth commandment on vvliat day their first Sabbatli was to be kept. It 
 says. Six days slialt thou labour, and on the seventh thou shalt rest : which 
 implies no more than that, after six days' labour, the seveiuh was to be a 
 day of restj and to be kept holy. Therefore I maintain, that in the sense 
 of the fourth commandment, the Christian Sabbath is as much the 
 seventh day as the Jewish Sabbath was the seventh day. It is kept alter 
 six days' labotir, as that was: and it is the seventh day, reckoninjr from 
 the beginning of our first working day, as well as their Sal)bath was the 
 seventh day, reckoning from tiie beginning of their first working day. 
 
 "Moreover, the reason given in ttie fourth commandment why there 
 should be six working days and then a resting day, is a reason which re- 
 mains in full tbrce under the Christian dispensation ; namely, because God 
 himself set the example of working six days in the creation of the world, 
 and then resting on the seventh day. It is in the proportion of our- time 
 — namely, one part out of seven — dedicated to rest and to sacred pur- 
 poses, in which the essence of the commandment consists : the day 
 when we begin to compute, abstractedly considered, is of very little con- 
 sequence. There may, imleed, be circumstances sulficient for the de- 
 termination of the commencement of the Sabbath-day ; nor can any 
 thing be conceived more satisfactory tlian the account 1 have just 'given 
 of the commencement of the Jewish Sabbath, at its revival, on account 
 of the passaire of the Israelites through the Rod sea. They adhered to 
 the divine original institution of six days of labour and one of rest ; and 
 on their first day of rest they commemorated their deliverance from 
 slavery. The real day being lost, in all probability, it must then have 
 undergone a change. The shadow was of no moment, when the sub- 
 stance was preserved. 
 
 "The very same things may be said of the Christian Sabbath: The 
 real day of the week, reckoning from the creation, had long been utterly 
 unknown, and was probably irrecoverably lost ; and it was changed 
 again, for reasons worthy of being engraved on the heart of every grate- 
 ful, rejoicing Christian — namely, the resurrection of our Lord from the 
 dead — his victory and triumph over death and sin, and his rising again 
 for our justification. But never forget, that no change whatever was' 
 made in ihe principle on wliich the original commandment rested ; which 
 commandment, by its appointment, was divine, substantial, reasonable, 
 and important in its very essence, and evidently founded on the relation 
 in which man, as a dependent creature, stood to his Maker and Benefacto* 
 from the first moment of his existence." 
 
 ON THE COMMANDMENTS. 
 
 § 6. FIFTH COMMANDMENT. 
 
 The first four commandinents, which we have already 
 considered, make up the first table, and instruct us in our 
 duty towards God. We now come to those contained in 
 
ON THE FIFTH COMMANDMENT. 149 
 
 the second table, which teach us what is our duty towards 
 our neighbour. Genuine piety is the surest spring of 
 kind, dutiful, and benevolent feelings and actions towards 
 our fellow creatures ; and the performance of relative duties 
 is the best trial of true godliness. 
 
 That he who loveth God, love his brother also. IJohn iv. 21. 
 How many Commandments belong to the second table ? 
 
 The last six. 
 Wliat in general is your duty towards your neighbour ? 
 
 " To love him as myself, and to do to all men as I wou'd 
 they should do unto me." 
 Thou shalt love thy neighbour as thyself. Lev. xix. 18. Matt. 
 
 xxii. 39. 
 All thingrs whatsoever ye would that men should do to you, do 
 ye even so to them. Matt. vii. 12. 
 
 What is the fifth Command ment ? 
 
 Honour thy father and thy mother, that thy days may be 
 long in the land which the Lord thy God giveth thee. 
 
 Surely we owe the utmost affection and attention to our 
 parents, whom God has, by natural relationship, placed so 
 immediately over us. 
 What does this commandment imply ? 
 
 It includes the duty which we owe not only to our pa- 
 rents, but to all our superiors. 
 
 1. " To love, honour, and succour my father and mo- 
 ther." 
 He that smiteth or curseth his father, or liis mother, shall surely 
 
 be put to death. Exod. xxi. 15. 17. 
 Ye shall fear every man his mother and his father. Lev. xix. 3. 
 Kvery one tluit curseth his father or his mother shall be surely 
 
 put to deatli. Lev. xx. 9. 
 If a man i.ave a stubborn and rebellious son, which will not 
 obey the voice of his father or his mother, all the men of 
 his city shall stone him with stones that he die. Deut. xxi. 
 IS— 21. 
 Cursed be he that setteth light by father or mother. Deut 
 
 xxvii. 16. 
 My son, hear the instruction of thy father, and forsake not the 
 
 law of thy mother. Prov. i. 8, 9 ; vi. 20. 
 A fool despiseth his father's instruction. Prov. xv. o. 
 Whoso curseth his father or his mother, his lamp shall be put 
 
 out in obscure darkness. Prov. xx. 20. 
 Hearken unto thy father that begat thee, and despise not thy 
 
 mother when she is old, kc. Prov. xxiii. 22 — 25. 
 The eye that mocketli at his father, and despiseth to obey his 
 mother, tlie ravens of the valley shall pick it out, and the 
 young eagles shall eat it. Prov. xxx. 17. 
 14* 
 
150 ON THE FIFTH COMMANDiMENT. 
 
 God commanded, saying, Honour thy fother and mother. Matt. 
 XV. 4 — 6. Mark vii. 10. 12. 
 
 Honour thy father and thy mother. Matt. xix. 19. Luke xviii.20. 
 
 Honour thy tiither and mother, which is the first commandment 
 with promise. Eph. vi. 1, 2. 
 
 Children, obey your parents in all things; for this is well pleas- 
 ing unto the Lord. Col. iii. 20. 
 
 We have had fathers of our flesh which corrected us, and we 
 gave them reverence: shall we not much rather be in subjec- 
 tion unto the Father of spirits and live 1 Heb. xii. 9. 
 
 Hnw are you to discharge your citify in this respect ? 
 
 1. By obeying their commands. 
 
 2. By bearinir with their infirmities. 
 
 3. By attending to their instructions. 
 
 4. By submitting' to their correction. 
 
 .5. By endeavouring to promote their comfort and wel- 
 fare. 
 
 Scripture furnishes us with some striking proofs of filial 
 affection, as well as with several base instances of unkind- 
 ness and disobedience to parents, and the signal punish- 
 ment by which God showed his hatred of such conduct. 
 A curse was pronounced on Ham for exposing his father's 
 weakness, and a blessing on Shem and Japheth, because 
 they refused to join in the contempt he showed. Gen. ix. 
 22—25. 
 King Solomon's respectful conduct to his mother. 1 Kings ii. 19. 
 A promise to the Rechabites for their obedience to their father. 
 
 Jer. XXXV. 17—19. 
 Jesus came to Nazareth, and was subject to his parents. Luke 
 
 ii. 51. 
 The ad'ectionate attention of Jesus to his mother, while nailed 
 upon the cross. John xix. 26, 27. 
 
 Disobedience to parents is mentioned by St. Paul as one 
 of the worst instances of depravity. 
 In the last days perilous times sliall come. For men shall be 
 disobedient io parents, kc. 2 Tim. iii. 1, 2. 
 
 2. We are to honour and obey the civil authority, by 
 
 living quietly in obedience to the laws, and paying proper 
 
 respect to rulers, magistrates, and other persons by whom 
 
 this authority is exercised. 
 
 Thou shalt not curse the ruler of thy people. Exod. xxii. 28. 
 
 According to the sentence of the law, thou shall do. Deut. 
 
 xvii. 11. 
 By me kings reign, and princes decree .justice. Prov. viii. 15. 
 Jesus said. Render unto Cesar, the things which are Cesar's. 
 
 Matt. xxii. 21. Mark xii. 17. 
 Let every soul be subject unto the higher powers. For there 13 
 no power but of God : the powers that be are ordained of God. 
 
ON THE FIFTH COMMANDMENT. 151 
 
 Whosoever, therefore, resisteth the power, resisteth the ordi- 
 nance of God : and they tliat resist snail receive to themselves 
 damnation. Rom, xiii. 1, 2. 
 
 For, for this cause pay ye tribute also ; for they are God's minis- 
 ters, attending continually upon this very thing. Rom. xiii. 6, 
 
 Render, therefore, tribute to whom tribute is due ; honour to 
 whom honour. Rom. xiii. 7. 
 
 I exhort that prayers be made for kin°:s, and for all that are in 
 authority ; that we may lead a quiet and peaceable life in all 
 godliness and honesty. 1 Tim. ii. 1, 2. 
 
 Put them in mind to be subject to principalities and powers, to 
 obey magistrates. Tit. iiill. 
 
 Submit yourselves to every ordinance of man for the Lord's 
 sake ; whether it be to the king as supreme ; or unto go- 
 vernors, as unto them that are sent by him, kc. For so is 
 the will of God. 1 Pet. ii. 13 — 15. 
 
 Fear God. Honour the king. 1 Pet. ii. 17. 
 
 They are not afraid to speak evil of dignities. 2 Petii. 10. 
 
 These filthy dreamers despise dominion, and speak evil of dig- 
 nities. Jude 8. 
 
 3. "To submit myself to all my governors, teachers, 
 spiritual pastors," i. e. ministers of God's word and ordi- 
 nances. 
 Let a man so account of us, as of the ministers of Christ, and 
 
 stewards of the mysteries of God. 1 Cor. iv. 1. 
 Receive him (Epaphroditus) therefore in the Lord with all 
 ^ gladness; and hold such in reputation. Phil. ii. 29. 
 Know them which labour among you and are over you in the 
 Lord and admonish you; and esteem them very highly in 
 love for their work's sake. i Thess. v. 12, 13. 
 Let the elders that rule well be counted worthy of double honour, 
 especially they who labour in the word and doctrine. 1 Tim. 
 V. 17. 
 Obey them that have the rule over you, and submit yourselves; 
 for they watch for your souls, as they that must give account, 
 that they may do it with joy. Heb. xiii. 7. 17. 
 
 Reverence them, as Joash, king of Israel, did the pro- 
 phet Elisha, (2 Kings xiii. U,) and as Elisha himself did 
 his master Elijah, and especially if they can say of you as 
 St. Paul could of the Corinthians, (1 Cor. iv. 15,) In 
 Christ Jesus have I begotten you through the Gospel. 
 VVhen the Jews mocked the messengers of God, and de- 
 spised his word, and misused his prophets, the wrath of the 
 Lord arose against his people till there was no remedy. 2 
 Chron. xxxvi. 16. 
 He therefore that dcspiseth, despiseth not man, but God. 
 
 1 Thess. iv, S. And our Lord says. 
 He that heareth you, heareth me ; and he that despiseth you, 
 despiseth me ; and he that despiseth me, despiseth liim that sent 
 me. Luke x. 16. 
 
\52 ON THE FIFTH COMMANDMENT. 
 
 4. We are to submit ourselves to our " masters." 
 Servants owe very important duties to their masters ; 
 
 and every one who has an opportunity of choosing whom 
 he will serve, should prefer such a one as fears God, and 
 will be willing to promote the salvation of the souls of 
 those who obey him. It is hard work to keep religion 
 alive, even with the greatest helps ; and it is more espe- 
 cially hard, to swim against the stream of example and au- 
 thority. But, however wicked and however harsh a 
 master may be» it is a servant's duty to obey him in all 
 things lawful, endeavouring to overcome his unkindness 
 by meekness, patience, and respectful attention, and to 
 give him a good opinion of religion by the propriety of 
 his own behaviour under the greatest provocation. 
 Servants, be obedient to them that are your masters — in single- 
 ness of your heart, as unto Christ. Eph. vi. .3, 6. 
 Not with eye service, as men-pleasers ; — and whatsoever ye do, 
 do it heartily, as to the Lord, and not unto men. Col. iii. 
 22, 23. 
 Let as many servants as are under the yoke count their own 
 
 masters worthy of all honour. -1 Tim. xi. 1, 2. 
 If any teach otherwise — he is proud, knowing nothiner. 1 Tim. 
 
 vi. 3, 4. 
 Exhort servants to be obedient unto their own masters, and to 
 please them well in all things ; not answerinir asain ; not pur- 
 loining, but showing all good fidelity. Tit. ii. 9, 10. 
 Servants, be subject to your master?; vvith all fear ; not only to 
 the irood and gentle, hut also to the froward. 1 Pot. ii. 18. 
 Remember the blessing that Naanian received by means 
 of a religious servant. 2 Kings v. 
 
 5. "To order myself lowly and reverently to all my 
 betters." 
 
 Young persons ought to respect and honour the elder, 
 and those in lower stations should behave respectfully to 
 their superiors, not envying their apparent advantviges, but 
 considering, that in every state of life, there are inconve- 
 niences unknown to others. 
 Thou stialt rise up before the hoary head, and honour the face 
 
 of the old man. Lev, xix. 32. 
 Ye younger, submit yourselves unto the elder. 1 Pet. v. 5. 
 
 This commandment also includes the duty of superiors 
 to inferiors, and parents are to discharge the duties they 
 owe to their children, viz. 
 
 1. To bring them up carefully and religiously. 
 Train up a ciiild in tlie way he should go. Frov. xxii. fe. 
 Bring tliein up in the nurture and admonition of the Lord* 
 Eph. vi. 4. 
 
ON THE FIFTH COMMANDMENT. 153 
 
 2. To encourage them when they do well. 
 
 Fathers, provoke not your children to anger, lest they be dis- 
 couraged. Col. iii. 21. 
 
 3. To correct them when they do amiss. 
 Chasten thy son wliile there is hope. Prov. xix. 18. 
 
 4. To treat them with gentleness and love. 
 Like as a father pitieth his children. Ps. ciii. 13. 
 
 I will spare them, as a man spareth his own son that serveth 
 him. Mai. iii. 17. 
 
 If your parents do not discharge their duty to you^ are you 
 therefore at liberty to neglect your duty to them ? 
 Certainly not. 
 
 What is the promise made to those who keep this Command- 
 ment? 
 
 That thy days may be long in the land, which the Lord 
 thy God giveth thee. 
 Honour thy father and mother ; which is the first command- 
 ment with promise ; tliat it may be well with thee, and that 
 thou mayest live long on the earth. Eph. vi. 2, 3. 
 
 It applies to the land of Canaan, and of course could be 
 fulfilled literally in the case of the .Tews only. Yet it 
 marks the Lord's approbation of the conduct required by 
 this commandment; for length of days was considered by 
 the Israelites as the cnief blessing. Let us also be obedi- 
 ent, and this promise shall be fulfilled towards us, if it be 
 for our good. If it be denied us, it will be in mercy, and 
 we shall receive an abundant compensation in beino- ad- 
 mitted into the heavenly Canaan, that better inheritance, 
 where far greater and more durable joys await us, and 
 where our abode shall no longer be measured by days, 
 and months, and years, but shall extend throughout eter- 
 nity. 
 
 We see, also, that government and subordination is 
 God's ordinance. A proud, seditious conduct leads to 
 contention and every evil work. People should not lis- 
 ten to men who rail against those in authority, and endea- 
 vour to set the hearts of subjects against their governors. 
 The powers that be are ordained of God. Rulers are ap- 
 pointed to dispense justice by his authority ; and insults 
 levelled at them are oflTered to God himself, and will 
 assuredly be avenged by him, either in this world, or at 
 the day of judgment. Seditious persons are generally 
 hose who are restrained by no fear of God, — atheists ani 
 
151 ON THE SIXTH COMMAND.AIENT. 
 
 blasphemers, to whom religion is as hateful, as are just 
 laws and jrood nrovemment. 
 
 But you should not only abstain from all acts of sedition 
 and rebellion, or from associating witii seditious and rebel- 
 lious people, but should observe the utmost respect in 
 your deportment towards all your superiors. 
 
 You should especially love and resjiect your spiritual 
 pastors and teachers, who watch over your souls, as those 
 that must give an account, and not grieve them by negli- 
 gence or contempt of their instructions. You should also 
 serve your masters and employers faithfully, not with eye- 
 service only, biitfr()m the heart; obeying their orders dili- 
 gently and cheerfully, not purloining, nor loitering away 
 your time, but showing all good fidelity. Above all, you 
 should love, honour, and succour your parents, and not 
 give them the slightest reasor^to complain of your conduct 
 towards them. It has frequently been remarked, that un- 
 dutiful children seldom prosper in this world, and their 
 punishment will be among the severest that can be inflict- 
 ed in the next. See then, that you do not incur the curse 
 denounced au-ainst such unnatural conduct. Misconduct 
 on the part of your parents will be no excuse for your un- 
 kind treatment of them. You are to bear with their infir- 
 mities, and to pray for, and endeavour to reclaim them 
 from their sins : not to quarrel with them, neglect them, 
 or forsake them. Show by your observance of this com- 
 mandment, that you love God with all your heart, and 
 mind, and soul, and strength, and your neighbour as your- 
 self. So shall you be adopted as a child of God, and be- 
 come an inheritor of the kingdom of heaven. 
 
 ON THE COMMANDMENTS. 
 
 § 7. SIXTH COMMANDMENT. 
 
 What is the sixth Commandment ? 
 
 Thou shalt do no murder. 
 JVhat is murder ? 
 
 Taking away the life of another wilfully and unlaw- 
 fully. 
 
 It was an affront to God, being an attack on man, who 
 was made in the image of God. Gen. ix. 6. 
 
ON THE SIXTH COMMAKDxMEMT. 155 
 
 Ctuii rose up at^ainst Abel his brother, and slew him : and God 
 said. The voice of Uiy br-ther's blood crieth unto me from the 
 ground ; and now art thou cursed from the earth, he. Gen. 
 iv. S— 11. 
 
 Jacob was directed to pronounce his son3, Simeon and Levi, 
 cursed, because they slew the men of Shechem. Gen.xlix. 
 5. 7. 
 
 TFhat is killing a perfion wilfully in sudden anger, but not 
 with prenicditafiou^ called? 
 It is called mausluugliler, which is a very great crime, 
 but not equal to murder. 
 If he thrust him suddenly without enmity, without laying of 
 wait — that he d;e, and was not his enemy, neither sought 
 his harm — tlie con.irrc.iiatiMn shall tleiiver the slayer out of the 
 hand of the revent^er of bluod, and restore him "to tlie city of 
 his refuge, whither he was fled. Num. xxxv. 22 — 28. 
 TVhi/ do you say wi I fully 1 
 
 Because to kill another by accident, and without design, 
 is not murder. 
 When a man gocth to hew wood, and his hand fetcheth a stroke 
 with tlie axe to cut down the tree, and the head slippeth from 
 the helve, and li-hteth upon his neighbour that he die, he 
 shall ilee unto one of tlu)se cities and live ; — inasmuch as he 
 hated him not in time past. Dcut. xix. 4 — 6. 
 IVhy do you say unlawfully ? 
 
 1. Because if a man slay another in his own defence, or 
 in that of another person, or in protection of his own, 
 or another person's property, he is not therefore a murderer. 
 But it must be observed, that we oug-ht to be very cautious 
 how we deprive a fellow creature of life, when our own, 
 or that of others, is not absolutely in danger. 
 
 If a thief be found breakiuir up, and be smitten that he die, 
 there shall no lilood be shed for him. Exod. xxii. 2. 
 
 2. If a soldier kill a man while fighting the battles of 
 his country, he is not therefore a murderer ; as we do not 
 find the profession of a soldier considered unlawful in 
 scripture. 
 
 The soldiers said. And what sliall we do 7 And he said unto 
 
 them, Do violence to no man ; and be content with your 
 
 wages. Lukeiii. 14. 
 Jesus said of the centurion,! have not found so great faith, no 
 
 not in Israel. Luke vii. 8. 9. 
 Cornelius, a centurion of the Italian band, was a devout man, 
 
 and one that feared God, with all his house, and prayed to 
 
 God alway. Acts x. 1. 2. 
 
 3. If a judge, in the discharofe of his office, passes sen- 
 tence of death upon a man, he is not therefore a murderer. 
 
156 ON THE SIXTH COMMANDMENT. 
 
 Whoso sheddeth man's blood, by man" shall his blood he shed. 
 
 Gen. ix. 6. 
 If a man come presumptuously upon his nei2:hbour, to slay 
 
 him with'g-uile ; thou shalt take him from mine altar that he 
 
 may die. Exod. xxi. 14. 
 He that killeth a man shall surely be put to death. Lev. xxiv. 
 
 17.21. 
 Whoso killeth any person, the murderer shall be put to death ; 
 
 ye shall take no satiKlaction for the hfe of a minderrr, wliirh 
 
 IS guilty of death: and the land cannot be cleansed of tl.e 
 
 blood that is shed therein, but by the blood of him that shed 
 
 it. Num. XXXV. 30 — 33. 
 If a man smite his brother that he die, the elders of the city 
 
 shall deliver him to the avenger of blood that he may die. 
 
 Thine eye shall not pitv, but life shall go for hfe, eye for eye, 
 
 tooth for tooth, kc. Deut. xix. 11. 13.21. 
 
 Jire there any other methods of breaking this commandment^ 
 
 besides the act of taking away a nian''s life in the loays 
 
 above mentioned ? 
 
 Yes, by suicide, or killing- one's self, as did Saul and his 
 
 armour-bearer, 1 Sam. xxxi. 4; Ahithophel, 2 Sam. xvii. 2.3; 
 
 and .Tudas, Matt, xxvii. 5. We have no right to destroy 
 
 that life which God has given us for his glory. 
 
 By duelling, i. e. two persons fighting with such wea- 
 pons as may cause death to either of them. 
 
 By the very common but dangerous practice of boxings 
 
 which sometimes results in the deatii of one of the parties. 
 
 By assisting others to take away a man's life ; or by 
 
 allowing or advising them to do it. 
 
 David slew Uriah with the sword of the children of Amnion. 
 
 •? Sam. xii. 9. 
 Aiiab was charged with killing Naboth, because he permitted 
 
 .Jezebel to do it. 1 Kings xxi. 8. 19. 
 Nebuchadnezzar was guilty of murder, although God saved Sha- 
 drach, Meshach, and Abednego, from the burning fiery fur- 
 nace. Dan. iii. 
 The chief priests and scribes sought how they might kill Jesus. 
 
 Luke xxii. 2. 
 And Pilate gave sentence that it should be as they required. 
 
 Luke xxiii. 24. 
 Whence come wars and fightings among you 1 even of jour 
 lusts that war in your members. James iv. 1, 2. 
 An attempt to murder, though .the deed be not accom- 
 ])lished, is a breach of this commandment, and is punish- 
 able by the laws. Nay, the very intent to commit this 
 dreadful crime, though no steps be taken in furtherance of 
 it, makes us guilty in the sight of God, and if unrepented 
 of, will expose us to the vengeance with which he threat- 
 ens all murderers. 
 
ON THE SIXTH COMMANDMENT. 157 
 
 How does our Lord show us that this commandment may be 
 
 broken in our hearts ? 
 
 He teaches us, in his sermon on the niount, that he 
 
 who is angry with his brother without a cause, is guilty of 
 
 this sin. 
 
 Whosoever is an2;ry with his brother without a cause, shall be 
 
 in danjfcr of the jiudsinient. Watt. v. 21, 22. 
 Whosoever hateth his l)rother, is a murderer. 1 John iii. 15. 
 We see that God's couimandment is exceeding broad. Ps. 
 cxix. 96. 
 
 dre not those persons guilty of murder, who destroy the souls 
 of others, by setting them evil examples, or by tempting 
 them to sin ? 
 Yes. 
 If thou forbear to deliver them that are drawn unto death, and 
 
 those that are ready to be slain, Sec. Pruv. xxiv. 11. 12. 
 When I say to the wicked, Thou shalt surely die ; and thou div- 
 est him not warning, nor speakcst to warn the wicked from 
 his wicked way, to save his life : the same wicked man shall 
 die in his iniquity ; but his blood will I require at thine hand. 
 Ezek. iii. IS. 
 Wo unto him that siveth his neighbour drink, that puttest thy 
 bottle to him and inakest him drunken also, that thou mayest 
 look on their nakedness. Hab. ii. 15. 
 
 The soul is of infinitely crreater consequence than the 
 body, and its destruction is therefore an infinitely greater 
 injury. 
 
 Many souls, it is to be feared, have been murdered by 
 persecution and ridicule. Beware how you become par- 
 takers in the sin of those, who thus wantonly or maliciously 
 seek to destroy the souls of their companions. If a child 
 be desirous of serving God, and refuse to join any loncrer 
 in the sins and follies of his school-fellows and playmates, 
 how common is it to endeavour to laugh or persecute him 
 out of his religion ! And how often does the dread of sin- 
 gularity, and the fear of becoming an object of ridicule, 
 prevent persons from following the dictates of their con- 
 science, and stifle the convictions which the Spirit of God 
 has awakened within them ! Whenever you feel a pro- 
 pensity to join the common laugh on such occasions, re- 
 member that you are about to commit murder ! — murder 
 of the blackest kind ! — and surely this wmU restrain you. 
 
 What does this commandment require ? 
 It commands us "/o hurt nobody by word or deed ; to 
 15 
 
158 ON THE SIXTH COMMANDMENT. 
 
 bear no malice nor hatred in oxir hearts.^^ It requires us to 
 speak no provoking words, but to feel and show all manner 
 of kindness in heart, word, and conduct, to our neighbour. 
 
 Blessed are the peacemakers; tor they shall be called the chil* 
 dren of Cxod. Matt. v. 9. 
 
 Agree with thine adversary quickly. Matt. v. 25. 
 
 Love your enemies, bless them that curse you, do^ood to them 
 that hate you, and pray for them that despitemlly use you 
 and persecute you. Matt. v. 44. 
 
 From witliin. out of tlie heart of men, proceed evil thoughts, 
 murders, kc, Markvii. 21. 
 
 Do violence to no man. Luke iii. 44. 
 
 Ye (those who souglit to kill Jesus') are of your father the 
 devil : — he was a murderer from the beginning. John viii. 44. 
 
 A new commandment I give unto you, that ye love one ano- 
 ther. John xiii. 34. 
 
 St. Paul mentions as a proof of an unconverted state, that men 
 are " full of envy, murder, debate, malignity, despiteful, im- 
 placable, unmerciful." Rom. i. 29, 31. 
 
 Recompense to no man evil for evil. If it be possible, live 
 peaceably with all men. Avenge not yourselves, but ratber 
 give place unto wrath : for it is written. Vengeance is mine ; 
 I will repay, saitli the Lord. — Overcome evil with good. Rom. 
 xii. 17 — 21. 
 
 Thou shalt not kill : love worketh no ill to his neighbour. Rom. 
 xiii. 9, 10. 
 
 Among the works of the flesh are hatred, variance, emula- 
 tions, wrath, strife, envyings, murders, and such like. Gal. 
 V. 21. 
 
 Be ye angry and sin not : let not the sun go down upon your 
 wrath. Eph. iv. 26. 
 
 Let all bitterness, and wrath, and anger, and clamour, and evil 
 speaking, be put away from yon, with all malice ; and be ye 
 kind one to another, tender-hearted, forgiving one another, 
 even as God far Christ's sake hath forgiven you. Eph. iv. 
 31,32. 
 
 Put on bowels of mercies, meekness, long-suffering, forbearing 
 one another, if any man have a quarrel against any. And 
 above all these things put on charity. Col. iii. 12—14. 
 
 Put them in mind to be gentle, showing all meekness unto all 
 men ; for we ourselves also were sometimes living in malice 
 and envy, hateful and hating one another : — but according to 
 his mercy he saved us, ?cc. Tit. iii. 2 — 5. 
 
 Love as brethren, be pitiful, be courteous; not rendering evil 
 for evil, or railing for railing, but contrariwise, blessing, &c. 
 1 Pet. iii. 8. 
 
 LQt us love one another ; for love is of God. 1 John iv. 7. 
 You no doubt look on murder as a very shocking' thing, 
 and would tremble at the very thought of committing it. 
 But remember, that men do not arrive at the height of 
 wickedness all at once, but are led to it by degrees. In- 
 dulging a quarrelsome, envious, revengeful disposition, 
 
ON THE SIXTH COMMANDMENT. 159 
 
 will bring you step by step to break through all restraints, 
 till at length you will not hesitate to take away even the 
 life of a fellow creature. Indeed quarrelsome, envious, 
 revengeful, unkind thoughts, are themselves murder in the 
 sight of God. how careful ought you to be to cherish a 
 kind, affectionate, and forgiving disposition ; and how 
 ought you to dread giving way in the least degree to anger, 
 envy, or an uncharitable spirit. Drunkenness also fre- 
 quently leads on to murder. Men are usually quarrelsome 
 when they are intoxicated, and commit acts which the 
 whole world could not have persuaded them to do, when 
 in their sober senses. be sure you shun those vvicked 
 practices, which have ruined the souls and bodies of so 
 many, and which may betray you into crimes from which 
 you now shrink with abhorrence. 
 
 And if it be so shocking a thing to become the murderer 
 of the body, how much more wicked must he be who de- 
 liberately murders the souls of his fellow creatures ! Take 
 care what sort of an example you set to those around you. 
 By setting a bad one you may become a murderer. Take 
 care what sort of advice you give your companions. Giv- 
 ing them bad advice may make you the murderer of their 
 souls ! Do not dare to deride or laugh at religion in any 
 person, nor attempt in any way to cause him" to forsake 
 God. Such conduct is murder, and he who thus endea- 
 vours to destroy his brother's soul is a murderer. 
 
 As you would wish not to become a murderer, or the 
 victim of a murderer, shun the company of disorderly and 
 dissipated persons ; as well as that of angry and furious 
 men. 
 Make no friendship with an angry man, and with a furious 
 man thou shalt not go : lest thou learn liis ways, and get a 
 snare to thy soul. Prov, xxii. 24, 25. 
 Litany. — From battle and murder, and from sudden death; 
 — from envy, hatred, and malice, and all uncharitableness, 
 good Lord deliver us. 
 Quinqiut^esima Sunday. — Lord, who hast taught us that all 
 our doings, without charity, are nothing worth ; send thy Holy 
 Ghost, and pour into our hearts that most excellent gift ot 
 charity, the very bond of peace and of all virtues, without 
 which whosoever liveth is counted dead before thee. 
 
160 ON The SEVENTH COMMANDMENT. 
 
 ON THE COMMANDMENTS. 
 
 * § 8. SEVENTH COMMANDMENT. 
 
 fVfi.iT is the seventh Commandment ? 
 Thou shalt not commit adultery. 
 
 The sixth commandment defends from bloody rage and 
 revenge; the seventh from impure lusts. A depraved ap- 
 petite can find no sweetness but in what is forbidden. 
 What is forbidden in this Commandment? 
 
 1. Not only the outward act of adultery is forbidden, but 
 
 all impure desires, words, and actions. This sin is called 
 
 Adultery, when one or both of the parties are married : and 
 
 Fornication, when both are unmarried. 
 
 I made a covenant with mine eyes. Job xxxi. 1. 
 
 To deliver thee from the stransxe woman ; for her house in- 
 
 clineth unto death. Prov. ii. 16. 18. 
 To keep thee from the evil woman ; for by means of a whorish 
 woman a man is brought to a piece of bread. Prov.vi. 24. 26. 
 Whoso committeth adultery with a woman lackcth understand- 
 ing ; he that doeth it destroyeth his own soul. Prov. vi. 32. 
 Whosoever looketh on a woman to lust after her, hath commit- 
 ted adultery witli her already in his heart. Matt. v. 28. 
 If any man defile the temple of God, him shall God destroy : 
 for the temple of God is holy, which temple ye are. 1 Cor. 
 iii. 17. 
 Neither fornicators, nor idolaters, nor adulterers, &c. shall in- 
 herit the kingdom of God. 1 Cor. vi. 9. 18. 
 The works of the flesh are manifest, which are these, adultery, 
 fornication, uncleannoss, lasciviousness, &c. they which do 
 such things shall not inherit the kingdom of God. Gal. v. 19. 
 Let no corrupt communications proceed out of your mouth. 
 
 Eph. iv. 29. 
 Fornication and all uncleanness, let it not be once named 
 among you, neither fllthiness, nor foolish talking — for this ye 
 know, that no whoremonger, nor unclean person, nor covet- 
 ous man, who is an idolater, hath any inheritance in the 
 kingdom of Christ and of God. Eph. v. 4, 5. 
 Mortify, therefore, your members which are upon the earth ; 
 fornication, uncleanness, inordinate affection, and evil con- 
 cupiscence — for which things' sake the wrath of God cometh 
 on the children of disobedience. Col. iii. 5 — 8. 
 That every one of you should know how to possess his vessel 
 in sanctification and honour ; not in the lust of concupi- 
 scence. 1 Tliess. iv. 4, 5. 
 Flee also youthful lusts. 2 Tim. ii. 22. 
 
 Whoremongers and adulterers God will judge. Heb. xiii. 4. 
 ( beseech you as stranii;eBs and pilgrims, abstain from fleshly 
 lusts, which war against the soul. 1 Pet. ii. 11. 
 
ON THE SEVENTH COMMANDMENT. 161 
 
 The Lord knoweth how to reserve the unjust unto the day of 
 judgment to be punished : but chiclly them that walk after 
 the tlesh in the lust of uncleanncss. 2 Pet. ii. 10. 
 
 The lust of the flesh, and the lust of the eyes, and the pride of 
 life, is not of the Father, but of the world. 1 John ii. 16. 
 
 The abominable, and murderers, and whoremon-jcrs — shall have 
 their part in the lake which burneth with fire and brimstone. 
 Rev. xxi. 8. 
 
 For without — (out of the kingdom of heaven) are whoremongers, 
 and murderers, and idolaters, kc. Rev. xxii. 15. 
 
 2. It forbids all immodest behaviour and dress, and 
 lewd company. 
 
 The judgments of the Lord upon the daughters of Zion for 
 
 their wantonness. Isa. iii. 16 — 24. 
 Wo to the women that hunt the souls of my people, &c. Ezek. 
 
 xui. 18— 21. 
 Evil communications corrupt good manners. 1 Cor. xv. 33. 
 I will that women adorn themselves in modest apparel, with 
 
 shamefacedncss, and sobriety. 1 Tim. ii. 8 — 10. 
 Whose adorning let it not be that outward adorning of plaiting 
 
 the hair, and of wearing of gold, or of putting on of apparel ; 
 
 but let it be the hidden man of the heart, even the ornament 
 
 of a meek and quiet spirit, which is in the sight of God of 
 
 great price. 1 Pet. iii. 3, 4. 
 
 3. It forbids all unchaste books : writing, publishing, 
 selling, circulating, or reading them, and every thing 
 which has a tendency to excite improper desires. 
 
 4. It forbids all gluttony and drunkenness. 
 
 When I hud fed fhein to the fall, then they committed adultery ; 
 they were as fed horses ; every one neighed after his neigh- 
 bour's wife. Shall I not visit for these things'? Jer. v. 7 — 9. 
 
 Take heed to yourselves, lest at any time your hearts be over- 
 charged with surfeiting and drunkenness. Luke xxi. 34. 
 
 The time past of our hfe may suffice us, when we walked in 
 lasciviousness. lusts, excess of wine, revellings, banquet- 
 ings, kc. 1 Pet. iv. 3. 
 
 5. It forbids frequenting any place where we are likely 
 to hear profane and loose conversation, because these 
 things are calculated to excite impure thoughts, and to lead 
 to improper conduct. 
 
 What is required in this connnundment ? 
 
 " To keep my body in temperance, soberness, and chas- 
 tity." 
 Let us walk honestly, as in the day ; not in rioting and drunk- 
 enness; not in chambering and wantonness; but put ye on 
 the Lord Jesus Christ, and make not provision for the flesh, 
 to fulfil the lust thereof. Rom. xiii. 13, 14. 
 I keep under my body, and bring it into subjection. 1 Cor. 
 ix. 27. 
 
 15* 
 
1G2 ON THE EIGHTH COMMANDMENT. 
 
 Let u^ cic anse ourselves from all filthiness of the flesh and 
 
 spirit. 2 Cor. vii. 1. 
 f^very man is temptod, when he is drawn away of his own lust 
 iin<l eiitioed. '1 hen when lust hath conceived, it bringeth 
 forth yiti : and sin, when it is finished, bringeth forth death, 
 James i. 14, 1"). 
 llernember what our Lord says, (Matt. v. 8,) " Blessed 
 are \he \nue. in heart, for they shall see God," — therefore 
 Pray to God to ' cleanse the thoughts of your hearts, by 
 the inspiration of his Holy Spirit,' and "to preserve you 
 t>oin evil thotights. which assault and hurt the soul." Do 
 not expose yourself to temptation by eatin^ and drinking 
 to ex^ess, by indulging in idleness, or frequenting impro- 
 per places of amusement, but keep under your body, and 
 fly from the first approaches of sin. Know ye not that 
 your body is the temple of the Holy Ghost? How, then, 
 will you dare to pollute it by such abominations'? Belike 
 Joseph, and whenever temptation approaches, ask your- 
 self. 
 How can I do this great wickedness, and sin against God ? Gen. 
 xxxix. 9. 11. 
 
 And pray that God may never deal with you as with the 
 Gentiles, of whom the apostle Paul writes, 
 God also gave them up to uncleanness through the lusts of 
 their own hearts — being filled with all unrighteousness, forni- 
 cation, wickedness. Sec. Rom. i. 24 — 29. 
 Litany. — From all inordinate and sinful desires, and fi*om all 
 the deceits of the world, the flesh, and the devil, good Lord, 
 deliver us. 
 \st Sunday in Lent. — Give us grace to use such abstinence, 
 that our flesh being subdued to the Spirit, we may ever obey 
 thy godly motions in righteousness and true holiness. 
 Purification. — That so we may be preseiiteu unto thee with 
 pure and clean hearts, by the same cliy Son Jesus Christ 
 our Lord. 
 
 ON THE COMMANDMENTS. 
 
 § 9. EIGHTH COMMANDMENT. 
 
 What is the eighth Commandment ? 
 
 Thou shalt not steal. 
 JVhat is forbidden m this commandment ? 
 
 1. House-breaking, highway-robbery, actual theft, and 
 all manner of fraud and injustice. 
 
ox THE £i«UTH C«MX1ANDMENT. 163 
 
 The following passa^jes contain laws respecting the punishment 
 of men for stealin-. Exod. xxi. 16: xxii. 1—5. 7—13 Lev 
 VI. 1 — 7. Deut. xxiv. 7. 
 
 Ye shall not steal, neither deal falsely. Lev. xix. 11. 
 
 Thou Shalt not defraud thy neighbour, neither rob him. Lev. 
 
 Ye shall do no unrighteousness in judgment; in mete-yard, in 
 
 weight, or m measure. Lev. xix. 35. 
 If thou sell aught unto thy neighbour, or buyest aught of thv 
 
 neighbour's hand, ye shaU not oppress one another. I,ev. 
 
 It is naught it is naught, saith the buyer ; but when he is gone 
 his way, then he boasteth. Prov. xx. 14. 
 
 ^^^I'^n^l ^i»^l* '^. ,^"'^^*^ ^ ^ ^^^' ^ut afterwards his mouth 
 
 shall be filled with gravel. Prov. xx. 17. 
 The curse shall enter into the house of the thief. Zech. v. 3, 4. 
 Defraud not. Mark x. 19. ' 
 
 Neither thieves, nor covetous, nor extortioners, shaU inherit the 
 
 kingdom of God. 1 Cor. vi. 10. 
 We have renounced the hidden things of dishonesty. 2 Cor, iv. 2. 
 That no man go beyond, and defraud his brother in any matter. 
 
 1 1 ness. IV. 6. 
 
 2. Taking advantage of the ignorance of aaother, in buy- 
 ing and selling.* '' 
 
 3. The use of false weights and measures in seilinff or 
 buying. *= 
 
 Just balances, just weights, a just ephah, and a just hin, shaU 
 ye have. Lev. xix. 26. 
 
 Thou Shalt not have divers weights, or divers measures, a great 
 and a small. But thou shalt have a perfect and a just weight, 
 a perfect and just measure shalt thou have. For aU that 
 do such things, and aU that do unrighteously, are an abomi- 
 
 . y^tio"^ ^"to the Lord thy God. Deut. xxv. 13—16. 
 
 A false balance is abomination to the Lord : but a just weight 
 IS his delight. Prov. xi. 1. ^ & 
 
 Divers weights, and divers measures, both of them are alike 
 abomination to the Lord. Prov. xx. 10. 
 
 4. Detaining from another his just due; or borrowino- 
 money without any hopes of repaying it. " 
 
 The wicked borroweth and payeth not again. Ps. xxxvii. 21. 
 
 5. Receiving or concealing stolen goods, is a breach of 
 this commandment. 
 
 6. A servant is guilty of theft, when he injures or wastes 
 his master's property ; or spends, in idleness, the time for 
 which he is paid. 
 
 ^j f ^""^^"^ hredk this commandment, when, by pre- 
 tended sickness or want, they impose upon the parish for 
 relief, or upon well-disposed persons for charity. 
 
 * See note at the end of the section, page 165. 
 
164 ON THE EIGHTH COMMANDMENT. 
 
 8. A man breaks it when he evades the taxes. 
 Render unto Cresar the things which are Ciesar's. Matt, xxu.21 
 
 Mark xii. 17. 
 Render, therefore, to all their dues : tribute to whom tribute is 
 due. Rom. xiii. 7. 
 
 What does this commandment require ? 
 
 " To be true and just in all my dealings : To keep my 
 hands from picking and stealing ; and to learn and labour 
 truly to get my own living, and to do my duty in that state 
 of life, unto which it shall please God to call me." 
 Let him that stole steal no more ; but rather let him labour, 
 working with his hands the thing which is frood. Kph. iv.2S. 
 Whatsoever things are honest, whatsoever things are just — 
 whatsoever things are of good report; — think on these 
 things. Phil. iv. 8. 
 That ye study to be quiet, and to do your own busiBess, and to 
 work with your own hands, as we commanded you ; that 
 we may walk honestly toward them that are without, &c. 
 IThess. iv. 11, 12. 
 Now them that are such, we command and exhort by our Lord 
 Jesus Christ, that with quietness they work and eat their 
 own bread. 2Thpss. iii. 12. 
 Lead a quiet and peaceable life in all godliness and honesty. 
 ITim. ii. 2. 
 It requires also acts of mercy, which are a kind of debt 
 due to the poor, and required as such by God, as sove- 
 reign proprietor of all. 
 Withhold not good from them to whom it is due, when it is in 
 
 the power of thine hand to do it. Prov. iii. 27. 
 He that honoureth his Maker, hath mercy on the poor. Prov. 
 
 xiv. 31. 
 Give alms of such things as ye have. Luke xi. 41. 
 Ye ought to support the weak, and to remember the words of 
 the Lord Jesus, how he said, It is more bJessed to give than 
 to receive. Acts xx. 35. 
 
 If you have been guilty of a fraud, be like Zaecheus, 
 (Luke xix. 8,) and restore to those you have injured four- 
 fold. Beware of covetousness, for 
 The love of money is the root of all evil. 1 Tim. vi. 10. 
 If a person sets his heart too much on earthly riches, he 
 may be tempted to use some dishonest or improper means 
 to obtain them. Besides, they are very perishable, and 
 can never impart true happiness : seek not, therefore, to 
 lay up treasures on earth ; 
 But Jay up for yoursolvcs treasures in heaven, where neither 
 moth nor rust dotli corrupt, and where tliievcs do not break 
 through nor steal. Matt. vi. 20. 
 This comraandment is frequently broken by children. 
 
 \ 
 
ON THE EIGHTH COMMANDMENT. 165 
 
 How often do they endeavour to cheat and over-reach each 
 other ; and what a propensity many of them seem to have, 
 to take wliat does not belong to them, when ihey are not 
 observed ! Some children appear to suppose, that stealino 
 from their parents is no crime ; but tlie Bible says. 
 Whoso robbeth his father or his mother, and saith, It is no 
 
 transgression ; the same is the comparaion of a destroyer 
 
 Prov. xxviii. 24- 
 
 Repress every inclination to fraud or pilfering. Say not 
 to yourself, "It is a little thing," for liule thi'ngs lead on 
 to greater. Th^ habit w411 grow with your years, and 
 may finally bring you to disgrace and ruin. Selfishness is 
 a^ great enticer to theft. Take care you do not indulge it. 
 Cultivate a generous spirit, and you will cut off many 
 temptations to dishonesty. 
 
 NOTE. 
 
 VARIOCe WAYS IN WHICH THIS CO.MMANDMENT IS BROKEN. 
 
 "Besides what everybody calls theft, there are many practices whicii 
 amount indirectly to much the same thing, however disguised in the 
 world under gentler names. Thus in the way of trade and business : if 
 the seller puts off any thing for better than it is, by false assertions, or 
 deceitful arts: if he takes advantajreuf the buyer's ignorance, or particu- 
 lar necessities, or good opinion of hLm, to insist on a largf-r price for it 
 than tlie current value,- or if he gives Jess in quantity than he professes 
 oris understood to give, the freriuency of some of these things cannot alter 
 the nature of any of them ; no one can be ignorant that they are wron^ 
 but such as are wilfully or very carelessly ignorant : and the declara- 
 tion of sscripture against the last of them is extended, in the same place 
 to every one of the rest. 'Thou shalt not have in thy 'bag divers weights,' 
 a great and a small : thou shalt not have in thy house divers measures a 
 great and a small. For all that do such thinss, and all that do unright- 
 eously, are an abomination unto the Lord thy'God.' "^ 
 
 ''On the other hand: if the buyer takes advantage of his own wealth : 
 and the pcfverty or present distress of the seller, to beat down the price 
 of his merchandise beyond reason : or if he buys up the wlioleof a com- 
 modity, especially if it be a necessary one, to make imniediate gain of it; 
 or if he refuses or flelays his payments beyond the tiaie within which, 
 by agreement or the known course of traffic, they ought to be made: 
 all such behariour is downright injustice and breach of God's law For 
 the rule is, 'if ttou sellest ausht unto thy neighbour, or buyestau'^ht of 
 thy neighbour's hand, ye shall not oppress one another.' ° 
 
 " Again : borrowing on fraudulent securities, or false representations of 
 our circumstances, or without intention, or without proper care after- 
 wards to repay,: preferring the gratification of our covetousness, our 
 vanity, our voluptuousness, our indolence, before the satisfying of our 
 just debts : all this is palpable wickedness. And just as bati is the con- 
 trary wickednes.s, of demanding exorbitant interest for lemiing to igno- 
 rant or thoughtless persons : or to extravagant ones, for carrying on their 
 extravagance ; or to necessitous ones, whose necessities It must con- 
 tinually increase, and make their ruin, after a while, more certain, more 
 difficult to retrieve, and more hurtful to all with whom they are concerned. 
 Ttie acxipiure hath particjularly forbidden it in the last case, ajad ewoined 
 
366 ON THE EIGHTH COMMANDMENT. 
 
 a very (MflFerent sort of behaviour. ' If thy brother be waxen poor, and 
 fallen in decay with thee, then slialt thou reheve him : yea, tliough he be 
 a stranger, or a sojourner. Thou shalt not give him thy money upon 
 usury, nor lend him thy victuals for increase ; but fear thy God, that thy 
 brother may dwell with thee.' And the Psalmist hath eAprcssed the two 
 opposite characters, on these occasions, very briefly and clearly. — 'The 
 wicked borroweth, and payeth not again : "but the righteous sho-weth 
 mercy, and giveth.' 
 
 "Another crying iniquity is, when hired servants, labourers, or rrork- 
 men of any sort, are ill used in their wages : whether by giving them too 
 little : or, v/hich is often full as bad, deferring it too long. The word of 
 God forbids the last in very strong terms. 'Thou shall not defraud thy 
 neighbour, neither rob him: the wages of him that is hired shall not 
 abide with thee,' meaning, if demanded, or wanted, 'all night until the 
 morning.' ' At his day thou shalt give him his hire ; neither shall the sun 
 go down upon it ; for he is {)oor, and setteth his heart upon it : lesl he cry 
 against thee unto the Lord, and it be sin unto thee.' Nay, the son of 
 Sirach carries it, with reason, (as I observed to you on the sixth com- 
 mandment,) further still. ' The bread of the needy is their life : be that 
 defraudeth the labourer of his hire is a blood-shedder.' 
 
 " But, besides all these instances of unrighteousne.ss, there are many 
 more that are frequent in all kinds of contracts. Driving bargains that 
 we know are too hard; or insisting I'igidly on the performance of them, 
 after they appear to be so: making no abatements, when bad times, or 
 unexpected losses, or other alterations of circumstances call for them : 
 not inquiring into the grounds of complaints, when there is a likelihood 
 of their being just : throwing unreasonable burdens upon others, merely 
 because they dare not refuse them : keeping them to the very words 
 and letter of an agreement, contrary to the equitable intention of it : or, 
 on the other hand, alleging some flaw and defect in form, to get loose 
 from an agreement, which ought to have been strictly ol>served : all these 
 fcliings are grievous oppression. And though some of them may not be 
 in the least contrary to law, yet they are utterly irreconcilable with good 
 conscience. ' Human laws cannot provide for all cases, and sometimes 
 the vilest iniquities may be committed under their authority and by their 
 means. 
 
 "It is therefore a further lamentable breach of this commandment^ 
 when one person puts another to the charge and hazard of law, un- 
 justly or needlessly ; or in ever so necessary a law-suit, occasions unne- 
 cessary expenses, and contrives unfair delays : in short, when any thing 
 is done by either party : by the counsel that plead or advise in the cause, 
 or by the judge, who determines it contrary to real justice and equity. 
 
 "indeed when persons, by any means whatever, withhold from another 
 his right ; either keeping him ignorant of it, or forcing him to unrea- 
 sonable cost or trouble to obtain it; this, in its proportion, is the same 
 kind of injury with stealing from him. To see the rich and great, in these 
 or any ways, bear hard upon the poor, is very dreadful : and truly, it is 
 little, if at all, less so, when the lower sort of people are unmerciful, as 
 they are but too often, one to another. For, as Solomon observes, ' a poor 
 man that oppresseth the poor, is like a sweeping rain, which leaveth no 
 food.' But if it be a person ever so wealthy, that is wronged, still his 
 wealth is his own : and no one can have more right to take the least part 
 of it from him, without his consent, than to rob the meanest wretch in 
 the world. Suppose it be a body or number of men ; suppose it to be 
 the government, the public that is cheated ; be it of more or less, be it so 
 little as not to be sensibly missed ; let the guilt be divided among gver so 
 many ; let the practice be ever so common ; still it is the same crime, 
 however it may vary in degrees ; and the rule is without exception, that 
 'no man go beyond, or defraud his brother in any matter.'"— jS'ecicT's 
 lectures, p. 226. 
 
ON THE NINTH COMMANDMENT. 167 
 
 ON THE COMMANDMENTS. 
 
 § 10s NINTH COMMANDMENT. 
 
 IVajiT iff the ninth Commandment ? 
 Thou shall not bear false witness against thy neighbour* 
 
 What member oj the body is this commandment intended to 
 
 restrain ? 
 
 The tongue, which is too apt to offentl. 
 
 I am " to keep my tongue from evil-speakingr, Ivin?, 
 
 and slandering.^' S' J g' 
 
 Keep thy ton-ue from evil, and thy lips from speaking guile, 
 
 I will take heed to my ways, that I sin not with my tongue: I 
 will keep my mouth with a bridle. Ps, xxxix, K 
 
 Set a watch, Lord, before my moutli; keep the door of mv 
 hp^ Ps, cxli. 3. ^ 
 
 If any man among you s^em to be religious, and bridleth not 
 his tongue, this man's religion is vain. James i, 26. 
 
 The tongue is a little member, and boasteth great things- 
 and the tongue is a fire, a world of iniquity: it defileth the 
 whole body, and it is set on fire of hell.— The tongue can no 
 man tame; it is an unruly evil, full of deadly poison. 
 James iiu 5 — S, 
 
 What do ipu mean by bearing false witness against your 
 neighbour ? 
 Unjustly accusing any one, whether on oath or other- 
 wise. 
 If a false witness rise up against any man, to testify agamst 
 tiim that which is wrong; the judjes shall make diligent in- 
 quisition; and if the witness be a false witness, then shall 
 ye do unto him as he had thought to have done unto his 
 brother. Deut. xix. 16 — 19. 
 A false witness shaU not be unpunished, and he that speaketh 
 lies shall perish. Prov. xix. 5. 9. i- - 
 
 A man that beareth talse witness against his neighbour is a 
 
 maul, and a sword, and a sharp arrow. Prov. xxv 18 
 Neither accuse any falsely. Luke iii. 14. 
 
 Naboth was put to death by false witnesses. 1 Kinss xxi. 10 13 
 
 False witnesses were employed by the chief priests, that Jesus 
 
 might be put to death. IVIatt. xxvi. 60. 
 Blasphemers, and false accusers, are in the black list of the sins 
 of the last times. 2 Tim. iii. 2. 
 
 What does this commandment forbid? 
 
 1. It forbids evil speaking. 
 
 Evil speaking consists in relating things to our neigh- 
 bour's prejudice, when the making them known cannot 
 
JtdS ON THE KINTH COMMANDMENT. 
 
 answer any good purpose. The facts stated may be true, 
 but Christian charity should induce us to hide them.* 
 
 The Scriptures place this sin in the company of the 
 worst of wicked actions. 
 
 Thou shalt not so up and down as a tale-bearer among thy 
 people, I>>v. xix. 16. 
 
 Lord, who shall abide in thy tabernacle ? He that speaketh 
 the truth in his heart, he tliat backbiteth not with his tongue, 
 nor takcth up a reproach against his neighbour. Ps. xv. 1 — 3. 
 
 Out of tile heart proceed false witness," blasphemies. Matt. 
 XV. 19. 
 
 Backbiters and inventors of all evil things^ (Rom. i. 30,) and 
 
 llevilers are ranked with those who shall not inherit the kingdom 
 of God. 1 Cor.vi. 10. 
 
 Let all evil speaking be put away from you. Eph, iv. 31. 
 
 Speak evil of no man. Tit.iii. 2. 
 
 Speak not evil one of another, brethren. James iv. 11. 
 
 Lay aside all guile, and hypocrisies, and envies, and evil- 
 speakings. 1 Pet. ii. 1. 
 
 2. It forbids lying. 
 
 Lying is inventing falsehoods, or reporting things with- 
 out sufficient evidence of their truth, whatever motive we 
 may have in so doing. It is speaking untruths with an 
 intent to deceive, or designedly conveying in any way an 
 impression different from the truth. f 
 
 * Further : speaking or intimating things to any person's disadvantaie, 
 though they be true, is seldom innocent. For rt usually proceeds from 
 bad principles : revenge, envy, malice, pride, ccnsoriousness ; unfair zeat 
 for some private or party interest : or at best, from a desire of appearing 
 to know more than others, or mere impertinent fondness of talking. Now 
 these are wretched motives for publishing what will be hurtful to one of 
 our brethren. Son)ctimes, indeed, bad characters and' bad actions, ought 
 to be known : but much opener not, or not to all the world, or not by our 
 means. — Seeker's Lectures, p. 2.38. 
 
 t It must now be observed further, that though undoubtedly those false- 
 hoods are the worst, which hurl others the most directly, yet fal.^ohoods 
 in general are hurtftd and wrong. And therefore lying fall use either of 
 words or actions of known settled iniport, with purpose tO deceive, is un- 
 lawful. And those otfences of this kind, which may seem the most harm- 
 less, have yet eoimnonly great evil in them. Lying destroys the very 
 end of speech, and leads us into perpetual mist;\kes, by the very means 
 which God intended should lead us into truth. It puts an erxl to all the 
 pleasure, all the benefit, all the safely of conversation. Nobody can 
 know on what or whom to depend. For if one person may lie, why not 
 another? And at this rate, no justice can be done, no wickedness be 
 prevented or punished, no business go forward. All these mischiefiS 
 will equally follow, whether untruths be told in a gross barefaced manner, 
 or dissuised under equivocations, quibbles, and evasions. The sin there- 
 fore is as great in one case as the other. And it is so great in both, that 
 no sufficient excuses can ever be made for i* in either, though several 
 are often pleaded.— i6i</. p. 240. 
 
ON THE NINTH COMMANDMENT. 169 
 
 Tlio propensity of lying shows itself so early, tJiat children go 
 iistray as soon as thi-y be born, speaking lies. They endea- 
 vour to deceive, betbre they are able to speak. Ps. Iviii. 3. 
 
 Tliou slialt not raise a false report. Exod. xxiii. 1. 
 
 Neither lie one to another. Lev. xix. 11. 
 
 He that worketli deceit shall not dwell within my house; he 
 that telleth lies shall not tarry in mv si.ght. Ps. ci. 7. 
 
 I htte and abhor lyin^; but thy law do I love. Ps. cxix. 163. 
 
 Deliver my s;)ul, (") Lord, from lying lips, and from a deceitful 
 toii-'ue. Ps. cxx. 2. 
 
 Tiiese things doth the Lord hate, j'ea, they are an abomination 
 uato him;— a lyin'JT tongue — an heart that deviseth wicked 
 abominations — a false witness tiiat speaketh lies. Prov. vi. 
 16—19. 
 
 The lip of truth shall be established for ever: but a lying tongue 
 is but for a m )ment. Prov. xii. 19. 
 
 Lyin? lips are abomination to the Lord ; but they that deal 
 truly are his delight. Prov. xii. 2-2. 
 
 The Jews were ffullty of transgressing and lying against the 
 Lord, conceivins? and uttering from the heart words of false- 
 hood. Isa. lix. 13. 
 
 Swearing and lying were among the sins, which should cause 
 the laud to iriourn. Hos. iv. 2. 
 
 The inhabitants have spoken lies, and their tongue is deceitful 
 in their m3Utli, therefore will I make thee sick in smiting 
 thee. Mil-, vi. 12, 13. 
 
 These are the things that ye shall do, speak ye every man the 
 truth to his neighbour. Zech. viii. 16. 
 
 Ye are of your father the devil. Vv'hen he speaketh a lie. he 
 speaketh of his own; for he is a liar and the father of it, 
 John viii. 44. 
 
 Ananias and Sapphira were struck dead for telling lies. Acts- 
 V. 3. 10. 
 
 Speaking the truth in love, putting away lying, speak every 
 man truth with his nei;i:hbour. Eph. iv. ID. 25. 
 
 Lie not one to another. Col. iii. 9. 
 
 The law is made for liars, for perjured persons, &c. 1 Tim. 
 i.9, 10. - i-J p , 
 
 All liars shall havR their part in the lake which burneth with 
 
 fire and brimstone. Rev. xxi. 8. 
 There shall in no wise enter into it any thinz that defileth, nei- 
 ther whatsoes^er worketh abomination, or maketh a lie. Rev. 
 xxi. 27. 
 Without it — whosoever loveth and maketh a he. Rev. xxii. 15. 
 2. It forbids slandering. 
 
 Slandering is lying and evil speaking joined together: 
 and the common practice o( mending the stories that we 
 bear of others' characters, by making additions to them, is 
 slander.* 
 
 » We alltliink it an injury, in the tenrlcrest part, when barl impressions 
 are mafleon others concerning us; and therefore should conscientiousi'.- 
 avoi.l doing the same injury to others : making them designedly, without a 
 cause, is inexcusable wickedness. And even where we intend qo barm. 
 
ItO d^ frit: NINTH COMMA.Nf)MENt. 
 
 Whoso privily slandcreth his neighbour, him will I cut olf. Ps, 
 
 ci. 5. 
 He that uttereth a slvtnder is a fool. Prov, x. 18. 
 Anii;els briuir not railins; accusation against them (dignities) bc- 
 
 1^)re the Lord. 2 Tct.ii. 11. 
 Michael, tha archangel, (hirst not brin? against him (Satan) a 
 railing accusatiou ; but sa:d, The Lord rebuke thee, Jude 9w 
 Avoid talc-bearing, and never show a readiness to be- 
 lieve evil of others, or in any way ciicotirage persons to 
 speak evil of others. 
 How long will ye judge unjustly t Ps. Ixxxii. 2. 
 Tile north wiild d'riveth away rftin : so doth an sngry counte* 
 
 nauce a backbiting tongue; Prov. >^xv, 23. 
 Charity envieth not^ belicveth all things, hopeth all things. 
 
 1 Cor.xiii.4— 7; 
 Not rendering railing for railing, but contrariwise, blessing 
 For he that will love lif> and see good days, let him refrain 
 his toiitjue from etil, and his lips that they speak no guile. 
 ! Per. iii.9. 10. 
 Much mischief and unbappiness are occasioned by the 
 breach of this commandment. Tale-bearers, liars, and 
 slanderers, bring- areat trduble upon individuals, and fre- 
 quently cause divisions in families, and amonsrst friends. 
 <Be careful how, and to whom, you repeat what you rriay 
 hear. Never speak without Consideration, but ask your- 
 -self, if "what you are sjoino- to say is likely to do any one 
 an injury. If you find it is, repfess it. Be not great 
 talkers, remember 
 In the multitude of words there wantetli pot sin. Prov. x. 19, 
 And not &v.\y restrain your lips, but keep your heart 
 diligently ; for out of the abundance of the heart, the mouth 
 speaketh. Do not harbour any prejudices in your mind, 
 
 we may do a great deal. Whatever hurts, in any respect, tlie reputation 
 of persons, always gives them great pain, and often doih thein great pre- 
 iudice, even in their most important concerns. For indeed almost every 
 thin^ in this vrorld depends on character. And when once that hath suffer- 
 ed an imputation ; for the most part, neither the persons calumniated, be 
 they ever so innocent, can recover it completely by their own endeavours, 
 jior the persons who liave wronged them, be th.ey ever so de.sirous, re- 
 store it fully to its former stale : thouj;h certainly they, who rob others of 
 their good name, or even without design asperse it, are full as much 
 bound to make restitution for that, as for any other damage which they 
 cause. But were they not to hurt at all the person ajjainst whom they 
 speak, still they hurt theniselve.s. and lessen the power of doing good in 
 the world; they often hurt their mnocent families by the provocations 
 which they gave; they jjrieve their friends ; they seta mischievous ex- 
 ample in society ; and, if they profess any relifrion, bring a dreadful re- 
 proach upon it. by a temper and beliaviour so justly hatei'ul to mankind. 
 '-Seeker's Lectures, p. 239. 
 
ON THE TENTH COMAIANDMENT. 171 
 
 but try to thiiik well of every one, on whose character you 
 caniu>t posiiively decide. Judge of others with candour. 
 Be tender of your neighbour's reputation, and be not slow- 
 to vindicate him when you hear hiu\ wronged. Above all, 
 be careful always to speak the truth, and let no profit or 
 advanta-je tempt you to be guilty of a lie, or an equivoca- 
 tion. Pray to God to tame your tongue, and fill your 
 mouth witii wisdom. 
 Lila/iy. — Tlaat it niaj' ploase thee to forgive our enemies, per- 
 seculovto, and slanderers, and to turn their Jieails. From 
 envy, hatred, and malice, and all uacharitablenets, good L-)rd 
 deliver us. 
 
 ON THE COMMANDMENTS. 
 
 § 11. TENTH COMMANDMENT. 
 
 IVuAT is the tenth Commandment ? 
 
 Thou shalt not covet thy neighbour's house, thou shalt 
 not covet thy neighbour's wife, nor his servant, nor his 
 maid, nor his ox, nor his ass, nor any thing that is his. 
 What does this commandment forbid? 
 
 It forbids us coveting or desiring other men's goods, that 
 is, their property of whatever kind. Thus it condemns all 
 improper desires of the heart. All the other command- 
 ments, in spirit, forbid the evil desires and thoughts of 
 the heart, but this, in the very letter of it. Covetousness 
 is called idolatry because it draws the heart from God, and 
 induces men to place their dependence on something else 
 than his favour for their happiness. Nothing can be more 
 injurious to spirituality of mind than the indulgence of this 
 sin. It was by this commandment St. Paul was convinced 
 that he was a sinner. 
 I had not known lust, except the law had said, Thou shalt not 
 
 covet. Rom. vii, 7. 
 The covetous, whom the Lord abhorreth. Ps. x. 3- 
 He that hiiteth covetousness, shall proloiig his days. Prov 
 
 xxviii. 16. 
 For the iniquity of his covetousness was I wroth. Isa, Ivii. 17. 
 They covet fields, and take them by violence ; and houses, an 
 
 take them away. Mic. ii. 2. 
 Wo to him that coveteth an evil covetousness. Hab. ii. 9. 
 Lay not up for yourselves treasures upon earth, — ^fbr where your 
 treasure is, there will your heart be also. Ye cannot serve 
 God and mammon. iNIatt. vi. 19 — 24. 
 Take heed and beware of c&vetousno-ss. Luke xiL 15. 
 
172 ON THE TENTH COMMANDMENT. 
 
 I have coveted no man's silver or ^old. Acts xx. 33. 
 
 Thou Shalt not covet. Rom. xiii. 9. 
 
 1 1' any man that is calleJ a brother, he covclous or an idolater, 
 
 with such an one no not to cat. 1 Cor. v. 11. 
 Neither thieves nor covetous siiall inherit the kingdom of God. 
 
 1 Cor. vi. 10. 
 
 All uncleanness, or covetousness, let it not be once named 
 among you, as becometli saints. Eph. v. 3. 
 
 No covetous man, who is an idolater, hath any inheritance in 
 the kingdom of Christ and of God. Eph. v. o. 
 
 Mortify your members, iscc, inordinate allection, evil concupis- 
 cence, and covetousness, which is idolatry. Col. iii. 5. 
 
 In the last times men shall be covetous, proud, haviinc a f.)rm 
 of godliness, but denying the power thereof. 2 Tim. iii. 2, 5. 
 
 Let your conversation be witliout covetousness. Heb. xiii. 5. 
 
 Every man is tempted when he is drawn away of his own lust, 
 and enticed : Then, when lust hath conceived, it bringeth 
 forth sin : and sin, when it is finished, bringeth forth death. 
 James i. 14, 15. 
 
 If ye have bitter envying and strife in your hearts, glory not. 
 jfaines iii. 14. 
 
 The lust of the flesh, and the lust of the eyes, and the pride of 
 life, is not of the Father, but is of the world. 1 John ii. 16. 
 
 IVJiat instances have we, in Script uj-e, of the evil consequences 
 
 of indulging covetousness ? 
 Eve coveted the fruit of the tree, and then took it. Gen. iii. 6. 
 Achan's sin began by coveting;. Josh. vii. 20, 21. 
 Saul's covetousness led him to fly on the spoil of the Amalek- 
 
 ites, which was forbidden. 1 Sam. xv. 9. 
 David's coveting Uriah's wife led him to adultery and murder. 
 
 2 Sam. xi. 2 — 4. 
 
 Ahab's covetousness led him to the murder of Naboth. 1 Kingf> 
 xxi.4— 16. 
 
 Gehazi coveted the present Naaman brought for liis master, and 
 then obtained it by a lie. 2 Kings v. 20. 
 
 The young man who could not part with his possessions to fol- 
 low Christ. Matt. xix. 2K 
 
 Judas's covetousness led him to betray his Master. Matt. xxvi. 15. 
 
 Balaam loved the wages of unrighteousness, which caused him 
 to go to curse the Lord's people. 2 Pet. ii, 1.5. 
 
 Lot is the only child of God on record in the Scripture who was 
 guilty of this sin. It led him to choose his residence in 
 wicked Sodotn. Gen. xiii. 10. 
 We oug-ht to be content with such things as God gives 
 us, who provides for us with fatherly care, and will with- 
 hold notbino- but what would, in some way or other, be 
 injurious to us. 
 
 Neither murmur ye, as some of them alsD murmured, and were 
 destroyed of the destroyer. 1 Cor. x. 10. 
 
 I have learned, in whatsoever state I am, therewith to be con- 
 tent. Phil. iv. 11. 
 
 Godliness witli contentment, is great gain. For we brought 
 
ON THE TENTH COMMANDMENT, 173 
 
 nothing into this world, and it is certain we can carry nothing 
 out ; atid having food and raiment, let us be therewith content. 
 But tliey tiiat xciLl he rich, fall into temptation and a snare. 
 For the love of money is the root of all evil : which, while 
 some coveted after, they have erred from the faith, and pierced 
 themselves throu^rh with many sorrows. 1 Tim. vi. 6 — 10. 
 Be content with sucii thing^s as ye have. Hch, xiii. 5. 
 We are forbidden to envy the advantages of others, so 
 as to make us dissatisfied with the mercies bestowed on 
 ourselves, and lead us to sinful methods of procuring what 
 may appear a more agreeable situation. 
 
 Discontent implies, that God has not chosen so well for 
 us, as we could have done for ourselves: and, that we 
 have not all we deserve to have : a discontented man 
 would be so, whatever situation he was in. 
 Do not all sItis proceed from the corrupt principles of man'' s 
 heart ? 
 Yes, so our Lord teaches. 
 From within, out of the heart of man, proceed evil thoughts, 
 
 — covetousness, kc. Mark vii. 21, 22. 
 They conceive mischief, and brin^c forth iniquity. Isa. lix. 4. 
 Most men deceive themselves, by fancying, that, if they 
 refrain from gross violations of the law, they are in a safe 
 state : therefore, to strike at the root of disobedience, we 
 have this commandment. 
 
 The poorest person, who is contented with his station, 
 is far more happy than a rich man, who covets what he 
 does not yet possess. Thank God for what you already 
 enjoy, and think how much less comfortable your situ- 
 ation would have been, if he had dealt with you after your 
 deservings. Let not your desires wander after forbidden 
 objects. 
 Keep your heart with all diligence, Prov. iv. 23; and pray 
 Create in me a clean heart, Ps. li. 10; and 
 Incline not my heart to covetousness. Ps. cxix. 36. 
 Collect fur St. Mattkeiu's day. — Grant us grace to forsake all 
 covetous desires, and inordinate love of riches, and to follow 
 the same thy Son Jesus Christ. 
 
 NOTE. 
 
 ON DISCONTENT. 
 
 Thocgh our selfish desires were to raise in us no malignity against our 
 fellow creatures ; yet if they tempt us to launiiur against our Creator; 
 and either to speak or think ill of that distribution of thinsts, which his 
 Providence hath made; this is fireat impiety, and rebellion of the heart 
 against God: who harh an absolute right to dispose of the works of his 
 hands as he pleases; and uses it always both with justice and with good- 
 aess to us. Were we innocent, we could none of us demand more ad- 
 16* 
 
174 OJV THE TE5TH COIirHTANDMENT. 
 
 rantages of any sort, than he thought fit to give us: but as we arp gniftj 
 wrijtches, far from having a claiii'i to this or that degree of h«[>piiiess, 
 we are every one iialjle to severe jxmi^hiuent. And therefore, with the 
 many comforts antl blessings which we have now, and the eternal felicity, 
 which, through the mercy of our heavenly Father, the merits of our 
 blessed Redeen>cr, and the grace of tiie Ho'Jy Spirit, we may, if we will, 
 have hereafter, surely we have no ground to coinplahn of our cou»hiion. 
 
 But further yet: though we may not be conscious of what we shall 
 study to hide from ourselves, that our desires carry ua eilhtjr to beluiye 
 or wish ill to our neighbours •, or to repine against (ied; still, if they dis- 
 turb and agitate our minds, if we are eager and vehement about tlrie ob- 
 jects of them, we are not arrived at the state in which we should be 
 found. Some feeling of this inward tumwlt. csp«.'cially on trying occasions, 
 jiiay be unavoidable by fallen man ; and UMire of it ivatural to one ))erson 
 than another: but, after all, Jt is voluntary indulgence that gives our ap- 
 petites, and passions, and fancies, tlie far greatest shareof their dominion. 
 We intlame them, when else they would be nioderHte: we affect things, 
 for which we have really no liking, njerely becanse they are fashiouible : 
 we create imaginary wants to ourselves; and then grow as earnest (or 
 what we might do perfectly well without, as if the whole of our felicity 
 consisted in it. This is a very immoral stale of mind ; and hnrries per- 
 sons, almost irresistibly, into aa immoral a course of life. In proportion 
 as worldly inclinations of any kind engage the heart, they exclude from 
 it social atfection, compasaion, generosity, integrity ; and, yet more etlec- 
 f ually, love to God and attention' to tlie concerns of our future state. Nor 
 do they almost ever fail to make us at present miserable, as well as 
 wicked. They prey upon our spirits, torment us with perpetual self-dis- 
 like, waste our health, sink our character, drive us into a thousand foolish 
 actions to gratify them ; and when all is done, can never be gratified, so 
 as to give us any lasting satisfaction First, we shall be full of anxieties 
 and fears ; when we have got over these, and obtained our wish, we shalJ 
 quickly find it comes very short of our e:xprclation : then we shall be 
 cloyed, and fired, and wretchedly languid, till some new craving sets ua 
 on work to as little purpose as the former did ; or till we are wise enough 
 to see that such pursuits are not the way to happiness. 
 
 But suppoying per.sons are not violent in pursuing the imagined good 
 things of this world; yet if they be dejected and grieved, that no more 
 of them have fallen to their lot; if they mourn over the inferiohty of 
 their condition, and live in a perpetual feeling of aJSiction (be it ever so 
 calm) on that account ; or indeed on account of any cross or d'sadvan- 
 tage whatever, belonging to the present life : this also is a degree, though 
 the lowest and least, yet still a degree, of inordinate desire. For we are 
 not grateful, if, instead of taking our portion of happiness here with 
 cheerfulness, and due acknowldgements (or it, we only la)nent, that it is 
 not, in this or that respect, more considerable ; and we are not wise if 
 we ill) bitter it, be it ever so small, by a fruitless sorrow, instead of making 
 the best of h.— Seeker's Lectures, p. 246. 
 
 fVe have now explained all ike commandments contained in 
 
 the two tables of the law,- Do not you feel that yoti have 
 
 broken them, and are exposed to the curse pronotmced 
 
 upon all transgressors ? 
 
 Yes; we, as well as all the rest of mankind, have 
 
 broken them in thought, word, and deed, and are justly 
 
 condemned 
 
ON THE TENTH COMMANDMENT. 175 
 
 There is not a just man upon earth, that doeth good, and sin- 
 
 neth not. Eccl. vii. 20. 
 All have sinned and come short of the glory of God. R.om. 
 
 iii. 23. 
 By the works of the law shall no flesh be justified. Gal. ii. 16. 
 Cursed is every one that continueth not in all thiuvrs which are 
 
 written in the book of the law, to do them. Gal. iii. 10. 
 Wliosoever shall keep the whole law, and yet olfend in one 
 
 point, he is guilty of all. James ii. 10. 
 In many things we offend all. James iii. 2. 
 
 rr//ff/ ought we then to do 7 
 
 We ouffht to pray that God would make us deeply sen- 
 sible of tlie (rreatness and number of our sins, and cause us 
 \o flee to Christ for pardon and salvation. 
 For thy name's sake, Lord, pardon my iniquitj^, for it is 
 
 great. Ps. xxv. U. 
 By him, all that believe are justified from all things, from which 
 ye could not be justified by the law of Moses. Acts xiii. 39. 
 Christ is the cud of the law for righteousness to every one tliat 
 
 believeth. Rom. x. 4. 
 Christ hath redeemed us from the curse of the law, being made 
 a curse for us. (ial. iii. 13. 
 
 We see, then, that the Bible is a rule of life. It is of 
 little use to be able to read it, unless our lives be regu- 
 lated by it, and unless we bring its holy precepts into our 
 daily practice. 
 
 Remember, (2 Pet. ii. 21,) it had been better not to have 
 known the way of righteousness, than after you have 
 known it, to turn from the holy commandment delivered 
 unto you. 
 
 Apply the Scriptures, and bring them home to your- 
 selves. Knowledge puffeth up. You may have read a 
 great deal, and you may recollect a great deal, but this 
 will do you no good, unless you order your life by its pre- 
 cepts. Try yourselves by your obedience. You must 
 obey one of two masters, (Matt. vi. 24. 1 Kings xviii. 21.) 
 Are you serving God "? You perhaps shrink from the 
 question. You feel you are bad. But do you wish to be 
 better"? Did you ever try to be so T Did you ever pray 
 for a new heart — a lieart to love and serve him 1 No man 
 ever kept God's commandments while in a state of nature. 
 Our hearts are by nature so wicked, that we are not able 
 to do any good thing, nor even to wish to do right, in order 
 to please God. Rom. vi. 23. Phil. ii. 13. 
 
 Pray earnestly to God that he would overcome your 
 •vil heart, and give you power to resist sin. The promise 
 
176 ON PRAYER. 
 
 recorded in his word, (Luke xi. 11 — 13,) is intended to 
 encourage you. 
 Coniniunion Service. — Lord, have mercy upon us, and write all 
 
 these thy laws in our hearts, we beseech tliee. 
 l.s/ Sunday after Epipfiany. — Grant that we may both per- 
 ceive and know what thiiii^s we ouirht to do, and also may 
 have grace and power faithlully to fullil the same. 
 
 CHAPTER X. 
 ON THE LORDS PRAYER. 
 
 § 1. ON PRAYER. 
 
 Foe have now been instructed in the three branches of your 
 baptismal vow. But, my good child., know this, that 
 ihoii art not able to do these things of thyself nor to 
 walk in the cummand/nenfs of God, and to serve him ; 
 hoio then may you be enabled to perform them? 
 ThroutrJi God's " special grace," without which I can 
 neither repent, believe, nor obey. 
 VVithmit me ye can do nothin;;. John xv. 5. 
 In me (tliat is in my flesh) dwelleth no good thing. Rom. 
 
 vii. IS. 
 By tlie grace of God, I am what I am. 1 Cor. xv. 10. 
 Not that wo are sufficient of ourselves to think any thing as of 
 
 ouiselves ; but our sulhciency is of God. 2Cor. iii. 5. 
 My grace is sufHcient for thee. 2 Cor. xii. 9. 
 Strengthened with might, by his Spirit, in the inner man. Eph. 
 
 iii.'^ie. 
 It is God which worketh in you both to will and to do of his 
 
 good pleasure. Phil. ii. 13. 
 I can do all things, through Christ which strengtheneth me. 
 
 Phil. iv. 1 3. 
 Art. 10. ' Tile condition of man after the fall of Adam is such, 
 Uiat he cannot turn and prepare himself by his own natural 
 strength and good works, to faith, and calling upon God: 
 wherefore we liave no power to do good works, pleasant and 
 acceptable to God, without the grace of God, by Christ, pre- 
 venting us, that we may have a good will, and working with 
 us, when we have that good will.' 
 
 If, then, our hearts are wicked, and we are unable to 
 change them, and if we must perish everlastingly if we 
 should die in our sins ; we see that unless God help us, 
 no other power can save us from perishing. 
 TVlifit do you mean by God''s special grac^? 
 The influences of his Holy Spirit, (which God will give 
 
ON PRAYER. 177 
 
 to all who ask him,) whereby their souls are converted, 
 comforted, and sanctified.* 
 
 Grace means favour freely bestowed, and it implies un' 
 worthiness in the person on whom it is bestowed The 
 salvation of the people of God is altogether of his grace • 
 It sprincrs from his grace, is carried on by his ffrace, and 
 IS completed by his grace, through Jesus Christ, who is 
 Full of Krace and truth. And of his fulness have all we re- 
 
 • &iS loiiTr^^r''--'"''''' ^"' ^^"^'^ ^^'"^ ^y J-- 
 
 Bemg justified freely by his i?race. Rom. iii. 24. Tit iii 7 
 
 gy ^ra<'(^ y*: are saved. P:ph: ii. 5. 
 
 Who hath saved us, and called us with an holy callin-, accord- 
 
 ing to his purpose and ?race. 2 Tim. i. 9. "' 
 
 (TOd giveth grace to the humble. 1 Pet. v. 5. 
 What mmt you do to obtain the special grace of God ? 
 
 I « must learn at all times to call for it by diliaent 
 prayer, and by constantly making use of all the o^her 
 means of crrace ; they are called the means of grace be- 
 cause, in the right use of them, grace will be besto'wed 
 upon us. 
 
 What is prayer ? 
 
 The offering up of our desires to God, and asking him 
 in faith and patience, for such things as are agreea'ble to 
 
 J 1 1 S W 111, 
 
 All our mercies must come to us from Got] ; but he 
 often makes us ask for them, in diligent perseverintr praver 
 hefore lie gives them to us ; since we set very little valuj 
 
 may reasonably hop, for il, <:'.-iJemlymi:"."Heim.i'^^^ 
 
 !?H^;lr[^:;?^o=r^!L?y"LTnrsSl"L?e'rTo'"I1;viri!-^^^^^^ 
 
ITS ON PRAVER. 
 
 upon those blessings which we obtain wiiliout exertion. 
 Ezek. xxxvi. 37. 
 
 i'our out your iieart before him. Ps, Ixii. 8. 
 "^To whom should jjuur jjrai/ers he addressed ? 
 
 To God, in the name of Christ, and trusting only in his 
 merits and mediation; therefore we conclude our j)rayers, 
 "Through .lesus Christ our Lord." 
 In the niornin.^ will I direct my prayer unto thoo, and will 
 
 look up. Ps. V. 3. 
 U thou that hearest prayer, unto thee shall all flesh come. Ps. 
 
 Ixv. 2. 
 No man comcth unto the Father but hy mo. .lohn xiv. G. 
 Wliatsoever ye shall ask the Fatlier in my name, he will give 
 
 it yon. John xiv. 13; xv. 16; xvi. 23. 
 ThrouL^h him (Christ) we both have access, by one Spirit, unto 
 
 the Father. Eph. ii. 18. 
 There is one mediator between God and men, the man Christ 
 
 Jesus. I Tim. ii. 5. 
 Having;, therefore, boldness to enter into the holiest by the 
 blood of Jesus — let us draw near with a true heart, in full 
 assurance of faith. Hcb. x. 19 — 22. 
 
 Are your prayers acceptable to God, tvhen the heart is not en- 
 gaged? 
 No: unless the heart be engaged, the words can be of 
 no avail. The Scribes and Pharisees for a pretence made 
 long prayers, while they devoured widows' houses. 
 Matt, xxiii. 14. Prayer does not consist in repeating a 
 mere form of words, though we say them over ever so 
 often : and a person may breathe out his desires to God 
 with groanings that cannot be uttered, and yet be accepted. 
 JSuch seems to have been the prayer of Moses. Kxod. xiv. 
 15. Therefore, when we begin to pray, we should try to 
 remember, that to the God we worship, "all hearts are 
 open, all desires known, and from him no secrets are hid." 
 May we feel truly ashamed to think how many mercies 
 we have asked for, which we did not wish to have ; and 
 how many sins we have confessed, on account of which 
 we have felt no sorrow. 
 Let the words of my mouth, and the meditation of my heart be 
 
 acT,eptal)le in thy sij^ht. Ps. xix. 11. 
 Wh<m tliou saidst. Seek ye my face: my heart said unto thee. 
 
 Thy face. Lord, will I seek. Ps. xxvii. 8. 
 Rend your heart, and not your jrarments. Joe! ii. 13. 
 When thou praycst, enter into thy closet ; and when thou ha'=:t 
 shut thy door, pray to thy Father whicli secth in secret. But 
 when ye pray, use not vain repetitious as the heathen do : 
 for thev tliink that they shall be heard for their much speak- 
 ing. Matt. vi. 6, 7. 
 
OJf PRAV£n. jtr) 
 
 This people draweth nigh unto me with their mouth, and honour- 
 
 Mark vii G '^' ''^' '"''■ ^'^^ ''^'''' ^'^- ^^*"- ^^•' ^ ^l. 
 
 Prayer, if properly engaged in, increases our faith, and 
 makes us more sensible of our wants. We must,- there- 
 fore, pray, m order that we may be fitted to receive the 
 mercies we stcmd in need of. It is not only the evidence 
 ot grace already communicated, but the means of obtain- 
 ing more. 
 
 Do we need any help in order that we may pray acceptahlu ? 
 
 tho H ; 'l^ ^^""°^ ^'^^ ^"°^' '^'^^^0"^ ^he assistance of 
 the Holy iSpirit. 
 
 ' "upp'lSZr 'l^?.™r,°/ ^^"'' •■"» ^P'"' °f S-- and „/ 
 
 I will pray with the Spirit, 8cc. 1 Cor. xiV. lo 
 
 't'phf vi! ;F'' "^'"^ ''^ P'^^" ^"^ supphckon in the spirit. 
 We .are the circumcision, which worship God in the spirit. Phil. 
 Praying in the Koly Ghost. Jude 20. 
 
 Wiat are the dispositions which are necessary to true pravtr 
 and which are produced in the heart of the Chridianhy 
 the Holy Spirit. ^ 
 
 1. Sincerity. 
 
 The prayer or the upr.Vht is his deli-ht. Prov. xv, S. 
 
 ' \u' viuT^S ^"e'r.'i1x"l^3."'^" '' ^^^" ^'^'^^^ ^^ "- ^^^^ 
 
 2. Humility. 
 
 ies^v'nnh^'/rl'rr' '\^'' solemn views of the ma» 
 jesty ot that God before whom angels veil their face<^ 
 Thm.'if'' 1'' ''^Kl^^J^'y^'^ the humWe. Ps. ix. 12 
 3 Faith ""^ *^^ *'""'^^^- P«-^- 17. 
 
 '' Ml^rxxi II '^"'^ ^"^ •" P^^y^^' b^li^^i"- ye shall receive. 
 
 4. fervency. ^>-'. ^±. 
 Fer^^nt in spirit. Rom. xii. 11. 
 
 Janil^'i'Vef''''"* P'"^"' "^ ^ ^'^hteous man availeth much. 
 
 5. Perseverance. 
 
 Continuing instant in prayer. Rom. xii 12 
 
 Watchms: unto prayer with aU per™ev^rki?e. Eph. vi. IS. 
 
ISO ON PRAYER. 
 
 There ip nothing we so easily tire of as prayer : \vhat- 
 ever earnestness we may sometimes feel, we are very aj)t 
 to faint, whe'n The sins we complain of are not subdued, 
 and when the mercies we want are not immediately 
 g'ranted : therefore Jesus spake the parable of the unjust 
 judge. 
 
 ' hat men o-^ht always to pray, and not to fa:nt. Luke xviii, ]. 
 ll'lint. 4ire. the different kinds of prayer ? 
 
 1. Public prayer, or the worship of God wiih the con- 
 Sfreaation of his people, on which occasions public forms 
 of prayer were used by the Jews. 
 
 Ttie israf'litcs had a fonn of thanksgiving, when Ihcj' offered 
 the first-fruits of the ground. Deut. xxvi. 3 — 15. 
 
 The prayer used by Solomon at the dedication of the temple, 
 when all Israel were assembled, t Kings viii. .54 — 5(3. 
 
 David's prayer, when the ark is brought back. IChron. xvi. 
 7—36. 
 
 Jehosluiphat's prayer, when his country was invaded. 2 Chron. 
 XX. 5 — 13. 
 
 King Hezekiah commanded the Levites to sing praise unto the 
 Lord, with the words of David and Asaph. 2 Chron. xxix. 
 29, 30. 
 
 A form of prayer was used when the foundation of th.e second 
 temple \Yas "laid. Ezra iii. 10, 11. 
 
 The whole multitude were praying without at the time of in- 
 cense. Luke i. 10. 
 
 Peter and John went into the temple at the hour of prayer. 
 Acts iii. 1. 
 
 2. Social prayer, the worship of God v.'ith our families 
 or friends. 
 
 Wliere two or three are gathered together in my name, there am 
 I in the juidst of them. Matt, xviii. 19, :2.0. 
 
 These all continued v/ith one accord in prayer and supplication. 
 Actsi. 14. 
 
 He came to the house of Mary, where many were gathered to- 
 gether, praying. Acts xii. 12. 
 
 3. Private prayer, or the worship of God in secret. Ail 
 good men have agreed in the necessity of this. Heiigion 
 consists in walking with God, and trying to please him ; in 
 striving against sin, and making progress in holiness. A 
 life of prayer alone will enable us thus to devote ourselves 
 to his service, and we therefore find that all the saints of 
 (lod have been men of prayer. 
 
 We have a great many instances of our Saviour's retir- 
 ing to pray alone. Mark i. 35. Luke xxii. 41. 
 Ahratiam. (ien. xvii. 18. 20. — Eliezer, Gen. xxiv. 12. 56. — Jacobs 
 Gen. xxxii. 24 — 30. — Moses, Exod. xvii. 11 ; xxxiii. 13, 14. — 
 Hannah, 1 Sam. i. 10. — Samuel, 1 Sam. viii. C. — David, 2 Sam. 
 
ON PRAYER. 181 
 
 XV 31. — So/omo??, IKinssiii. ^.—Jahez, 1 Chron. iv. 10. — 
 DitnuL Datt. vi. 10. — The woman of Canaan, Matt. xv. 25. — 
 Cornelius, Acts x. ^.--Paul, 2 Cor. xii. S. 
 
 Should ive not often he employed in the holy exercise of 
 prayer 7 
 Yes, particularly in private prayer. 
 Seek ye the Lord while he may be found. Isa.Iv. 6. 
 Continuins: instant in prayer. Rorn. xii. 12. 
 Praying always with all prayer. Eph. vi. IS. 
 In every thin^, by prayer anfl supplication, let your requests be 
 
 made known unto God. Phil, iv, 6. 
 Continue in prayer and wntch in the same. Col. iv. 2. 
 Pray without ceasin?. 1 Thess. v. 17. ^ , ^ ^ ^. 
 
 1 will that men pray everywhere, Lfting up holy hands. 1 Tim. 
 
 Be ye sober and watch unto prayer. 1 Pet. iv. 7. 
 What authority have you to expect that God will hear prayer ? 
 
 The Bible is full of encouragements to pray. 
 Thou Shalt make thy prayer unto him, and he shall hear thee. 
 
 Job xxii. 27. 
 The eyes of the Lord are upon the ris^hteous, and his ears are 
 
 opcii unto their crv. Ps. xxxiv. 15. 1 Pet. iii. 12. 
 Call upon me in the day of trouble, I will deliver thee, and thou 
 
 Shalt sjlorify me. Ps. 1. 15. 
 He shall call upon me, and I will answer him. Ps. xci. 15. 
 He will fulfil the desire of them that fear him : he also will hear 
 
 their cry, and will save them. Ps. cxlv. 19. 
 Before they call I will, answer, and while they are yet speaking, 
 
 I will hear. Isa. Ixv. 24. 
 Then shall ye call upon ine, and ye shall go and pray unto me, 
 
 and I will hearken unto you. And ye shall seek me, and 
 
 find me. wiien ye shall search for me with all your heart. 
 
 Jer. xxix. 12, 13. 
 They shall call on my name, and I will hear them. Zech. xiii. 9. 
 Ask, and it shall be iriven you — if ye then bein;? evil, know how 
 
 to give good gifts unto your children, how m.uch more shall 
 
 your Father, which is in heaven, give good things to them 
 ■ that ask him I Matt. vii. 7. 11. Luke xi. 13. 
 All things whatsoever ye shall ask in prayer, believing, ye shall 
 
 receive. Matt. xxi. 22. 
 If any man be a worshipper of God, and doth his will, him he 
 
 heareth. John ix. 31. * ^ , , ^ 
 
 If ye abide in ine, ye shall ask w^hat ye will, and it shall be done 
 
 unto you. John xv. 7. , „ , , 
 
 Whosoever shall call upon the name of the Lord, shall be saved. 
 
 Rom. X. 13. . ^ 
 
 If any of you lack wisdom, let him ask of God that giveth to 
 
 all men liberally, and upbraideth not, and it shall be given 
 
 him. James i. 5.' 
 The effectual fervent prayer of a righteous man availeth much 
 
 James V. 16. 
 
 17 
 
182 ON PRAVEn. 
 
 If we ask any thing according to his will, he hoarctli Us. 1 Jolu 
 V. 14. ^ 
 
 JVhaf time should you more especially set apart fur private 
 prayer ? 
 We should endeavour to live continually in a spirit of 
 dependence on God, looking up to him for protection and 
 blessincr ; but we should especiallj'^ pray to him in the 
 morning, before we go to our work and labour, that we 
 may be preserved from the snares and temptations of the 
 world, the flesh, and the devil ; and at night, before we 
 go to rest, that we may not lie down with the sins of the 
 day unpardoned. 
 My voice shall thou hear in the morning, O Lord. Ps. v. 3. 
 Eveniui? and morning, anil at noon, will I i)ray. Ps.lv. 17. 
 Be merciful unto me; for I cry unto thee daily. Ps, Ixxxvi. 3. 
 I have cried day and night before thee. Ps. Ixxxviii. 1. 
 In the morning shall my prayer prevent thee. Ps. Ixxxviii. 13. 
 Let the lifting up of my hands be as the evening sacrifice. Ps. 
 
 cxli. 2. 
 Daniel kneeled upon his knees three times a day, and prayed, 
 and gave thanks before his God. Dan. vi. 10. 
 
 hi which of the three kinds of prayer should that excellent 
 form, called the Lord^s Prayer, be used 7 
 It was intended for our use in each of them. Bishop 
 Beveridge says, ' Although we may use many other words, 
 there is nothing we can either want or desire, that is really 
 good for us, or necessary either for life or godliness, but 
 we ask it in this prayer of our Lord's composing; and 
 that, too, in the same method, and in such terms as he 
 himself would have us ask it in, by whose mediation only 
 it can be granted.' 
 
 What a melancholy consideration is it, that we may 
 justly fear there are so few families that pray. Men are 
 willing to do things that have the appearance of religion, 
 while they neglect private prayer, or, if their consciences 
 will not allow this, yet they pray in a formal lifeless man- 
 ner, without any serious impressions of the holiness of 
 God, or of the vast number of their wants. May God 
 quicken us to the performance of this important duty ' 
 \%t Sunday after Trinify. — God, the strength of all those who 
 put their trust in thee, mercifully accept oiar prayers; and be- 
 cause, through the weakness of our mortal nature we can do 
 no good.thing without thee, pirant us the help of thj'^ fjrace, &c. 
 Sd Sunday after Trinity. — Grant that we, to whom thou hast 
 
ON THE LORD S PRAYER. 183 
 
 given an lioarty desire to pray, may by thy mighty aid, be 
 defended and comforted in all dangers and adversities. — 
 lOth Sundaii after Trinity. — Let thy niercitui ears, () Lord, be 
 open to tile 'prayers of thy huinbie servants ; and that they 
 may obtain their petitions, make them to ask such things as 
 shall please thee. 
 
 ON THE LORD'S PRAYER. 
 
 § 2. ON THE INTRODUCTION. 
 
 Why do you call this prayer the Lord^s prayer '? 
 
 We know not what we should pray for as we ought, 
 (Rom. viii. 26,) therefore our blessed Lord gave it to his 
 disciples, as a pattern or direction, to teach them what 
 should be the subject of their petitions, as in Matt. vi. 9. 
 ^fler this manner [or thus] pray ye; and also as a form to 
 be used in offering up their petitions to God. 
 
 When ye pray, say, kc. Lul;e xi. 2. 
 How many general parts are there in this prayer? 
 
 Three. 
 
 1. The introduction or address. 
 
 2. The six petitions. 
 
 3. The doxology, which is the conclusion. 
 What is the introduction or address ? 
 
 " Our Father who art in heaven." 
 In what sense are true Christians taught to call God their 
 Father ? 
 
 1. He is their Father by creation. 
 
 Thus saith the Lord, that formed thee from the womb, &c. Isa. 
 
 xliv. 24. 
 Have we not all one Father? Hath not one God created us^ 
 
 Mal.ii. 10. 
 We are also his otTspring. Acts xvii. 28. 
 There is but one God, the Father, of whom are all things. 
 
 1 Cor. viii. 6. 
 
 2. He is their Father by regeneration. This is neces- 
 sary in order to become a child of God in this exalted 
 relation; and must be wrought in us by the power of his 
 Spirit. 
 
 Israel is my son, even my first-born. Exod. iv. 22. 
 
 Except a man be born again, he cannot see the kingdom of God. 
 
 John iii. 3. 
 Beloved, now are we the sons of God. 1 John iii. 2. 
 Whosoever believeth is bom of God. 1 John v. 1. 
 
184 ON THE lord's PRAYER I 
 
 Every ?ood and perfect j^ift, comcth from the Father of lights. 
 
 James i. 17. 
 Blessed be tne God and Father of our Lord Jesus Christ, which 
 
 according to his abundant mercy hath begotten us again, kc. 
 
 1 Pet. i. 3. 4. 
 3. He is their Father b)'- adoption. 
 Is not he thy Father that hath bouj^ht tiice ? Deut. xxxii. 6. 
 Doubtless thou art our Father, kc. Isa. Ixiii. 16. 
 When ye pray, say. Our Father. Luke xi. 2. 
 Ye have received tiie spirit of adoption, wiiereby we cry, Abba 
 
 Father, kc. Horn. viii. 15, 16. 
 Yt' are all the children of God, by faith, in Christ Jesus. Gai 
 
 iii. 26. 
 Because ye are sons, God hath sent forth the Spirit of his Son 
 
 into your hearts, crying. Abba, Father. Gal. iv. 6. 
 Wherefore thou art no more a servant, but a son. Gal. iv. 7. 
 Predestinated unto the adoption of children by Jesus Christ 
 
 Eph. i. 5. 
 Our Lord Jesus Christ, of whom the whole family in heaven 
 
 and earth is named. Eph. iii. 14, 15. 
 What manner of love the Father hath bestowed upon us, that 
 
 we should be called the sons of God. 1 John iii. 1. 
 They are admitted to all the privileges of children. 
 A Father provides for his child. 
 Your Father knoweth what things ye have need of, before ye ask 
 
 him. Malt. vi. 8. • 
 
 What man is there of you whom if his son ask bread, will he 
 
 give him a stone 1 Matt. vii. 9. 
 If ye, then, being evil, know how to give good gifts unto your 
 
 chMdren, how much more shall your heavenly Father give 
 
 the Holy Spirit to them that ask himl Luke xi. 13. 
 He chastens his children. 
 As a man ciiasteneth his son, so the Lord thy God chasteneth 
 
 thee. Deut. viii. 5. 
 Whom the Lord loveth, he chasteneth. Heb. xii. 6. 
 We have had fathers of our flesh, which corrected us, and we 
 
 gave them reverence, shall we not much rather, &c- Heb. 
 
 xii. 9. 
 
 Yet, he pities them. 
 Like as a father pitieth his children, so the Lord, &c. Ps. ciii. 13. 
 
 Honour is due from the son to his father. 
 A son honoureth his father. — If, then, I be a father, where is 
 
 mine honour ! Mai. i. 6. 
 
 Children bear a likeness to their parents, and endeavour 
 to resemble them. If we, then, be the children of God, 
 we shall make it our study and delight to conform our- 
 selves to his image. 
 
 Adam begat a son in his own image. Gen. v. 3. 
 
 Be ye holy, for I am holy. Lev. xi. 44 ; xix. 2. 1 Pet. i. 16. 
 
 Be ye followers (imitators) of God, as dear children. Eph. v. 1 
 
ON THE INTRODUCTION. 185 
 
 The privilege of sonship is given to all who receive the 
 Lord Jesus. John i. 12. 
 
 Ask yourselves, Are you the children of God? 
 
 If you are living in sin, like the world around you, you 
 have no right to the title of children of God, for ye are of 
 your father the devil, yet hear the exhortation — 
 Come out from amon^ thern, and be ye separate ; and I will 
 receive you, and will be a father unto you, and ye shall be 
 my sons and dauijhters, saith the Lord Almighty. 2 Cor. vi. 
 17, 18. 
 In the spirit of the Prodigal Son, (Luke xv. 18,) arise, 
 and go to your Heavenly Father, and say unto him, — Fa- 
 ther, I have sinned against heaven, and before thee, and 
 am no more worthy to be called thy son ; and you will be 
 welcomed, even as he was; for Christ hath told us, 
 I ascend unto mj' Father and your Father ; and to my God and 
 your God. John xx. 17. 
 
 WTiy are you taught to address God as Our Father? 
 
 To point out to us the duty of loving all mankind, and 
 of praying for others as well as for ourselves. 
 
 True Christians should endeavour to cultivate a spirit of 
 love, even to their enemies, much more, therefore, to those 
 who belong to the family of God. 
 Pray for them that despitefuUy use you, and persecute you, that 
 ve may be the clUldren of your Father which is in heaven. 
 Matt. V. 44. 45. 
 There is one God and Father of all. Eph. iv. 1 — 6. 
 Prayini^ always with all prayer — for all saints. Eph. vi. IS. 
 Love as brethren, not rendering evil for evil, but contrariwise 
 blessing. 1 Pet. iii. 8, 9. 
 
 IVhy are you taught to address God as Our Father who art 
 in heaven. Is he not everywhere present ? 
 Yes : he fills both heaven and earth with his presence, 
 but his throne is in heaven, where his glory is more espe- 
 cially manifested, and his blessings communicated to the 
 holy angels, and the spirits of just men made perfect. 
 Being in heaven, he has all power, and is able to do ex- 
 ceeding abundantly for all those who call upon him, above 
 all they can ask or think ; but when we consider the ma- 
 jesty of our heavenly Father, we must approach him witli 
 the utmost reverence and humility. 
 LJehold. now I have taken upon me to speak unto the Lord, 
 
 which am but dust and ashes. Gen. xviii. 27. 
 I will be sanctified in them that come nigh me. Lev. x. 3. 
 17* 
 
186 ON THE lord's PRAYER: 
 
 Behold, the heaven of heavens cannot contain thee. 2 Chron. 
 
 vi. 18. 
 The Lord's throne is in heaven : his eyes heliold, his eyehdii 
 
 try, the children of men. Ps. xi. 4. 
 Unto thee lift I up mine eyes, O thou that dweUest in the 
 
 heavens. Ps, cxxiii. 1. 
 Whither shall I ^o from thy Spirit? or, whither shall I flee from 
 
 thy presence 1 Vs. cxxxix. 7 — 10. 
 Keep thy foot when thou jroest to the house of God ; and be 
 
 more ready to hear, than to <i:ive the sacrifice of fools. For 
 
 God is in heaven, and thou upon earth. Keel. v. 1,2. 
 I dwell in the hiiijh and holy place, with him also that is of a 
 
 contrite and humble spirit. Isa. Ivii. lo. 
 We have a great Higli Priest, that is passed into the heavens, 
 
 Jesus, the Son of God. Heb. iv. 14. 
 Looking unto Jesus, — who — is set down at the right hand of 
 
 the throne of God. Heb. xii. 2. 
 Wherefore let us have grace, whereby we may serve God ac- 
 ceptably with reverence and gorily fear. Heb. xii. 28. 
 Many of the prayers recorded in the Scriptures, begin 
 with the mention of God's glorious attributes, as those of 
 Solomon, 1 Kings viii, 23. — HezfA'/f/A, 2Kings xix. 15. — Jehosha- 
 
 phaf, 2 Chron! xx. 6. — Nekcnnah, Neh. i. 5. — Jeremiah, Jer. 
 
 xxxii. 17. — Daniel, Dan. ix. 4. — Our Lord, Matt. xi. 25. — 
 
 Peter and John, Acts iv. 24. 
 
 When we enter into the presence of the King of kings, 
 to offer him our petitions, may we always have a sense of 
 his majesty on our minds. 
 Collect for Christmas day. — Grant that we, being regenerate. 
 
 and made thy children by adoption and grace, may daily be 
 
 renewed by thy Holy Spirit. 
 
 ON THE LORD'S PRAYER. 
 
 § 3. ON THE FIRST PETITION. 
 
 How many petitions are contained in the Lord^s Prayer ? 
 
 Six. The first three respect the glory of God, and the 
 last three have a reference to our own benefit, and that of 
 the whole human race. " 1 desire my Lord God, our 
 heavenly Father, who is the giver of all goodness, to send 
 his grace unto me, and to all people, that we may worship 
 him, serve him, and obey him, as we ought to do." 
 TVhat is the first petition ? 
 
 " Hallowed be thy name." 
 What do you mean liy the name of God ? 
 
 God himself, and all his perfections. See remarks on 
 the first article of the Creed. 
 
THE FIRST PETITION. 187 
 
 The Lord proclaimed the name of the Lord, The Lord God 
 merciful and s^racious, long-sulfering, and abundant in good- 
 ness and truth, kc. Kxod. xxxiv. 5 — 7. 
 How excellent is thy name, in all the earth. Ps. viii. 1. 9. 
 They that know thy name will put their trust in thee. Ps. 
 
 ix. 10. 
 In thy name shall they rejoice all the day. Ps. Ixxxix. 16. 
 Let them praise thy great and terrible name, for it is holy. Ps. 
 
 xcix. 3. 
 Holy and reverend is his name. Ps. cxi. 9. 
 His name alone is excellent. Ps. cxlviii. 13. 
 The name of the Lord is a strons; tower. Prov. xviii. 10. 
 The Lord of hosts is his name. Jer. x. 16. 
 (Christ says) I have manifested thy name unto the men which 
 
 thou gavest me out of the world. John xvii. 6. 
 JVhaf do you mean by the word hallowed ? 
 
 Sanctified or reverenced. — To hallow any thing, is to 
 consider it as holy, and to treat it as such. 
 Give unto the Lord the e:lory due unto his name. Ps. xcvi.7, 8. 
 Let all the creation praise the name of the Lord. Ps. cxlviii. 13. 
 Sanctify the Lord of hosts himself. Isa. viii. 13. 
 They shall sanctify my name. Isa. xxix, 23. 
 Sanctify the Lord God in your hearts. 1 Pet. iii. 15. 
 What is the substance of this petition ? 
 
 We ask that God's name, and all that concerns his ser- 
 vice, may be universally known and reverenced. 
 God is greatly to be feared in the assembly of the saints, and 
 to be had in reverence of all them that are about him. Ps. 
 Ixxxix. 7. 
 
 We are to prefer the glory of God before all other con- 
 siderations. Not that we can add any thing to it by our 
 poor and imperfect services, but that we should feel desi- 
 rous to see it displayed in all actions and events, and be 
 willing to be made the instruments in the hand of God of 
 effecting it. 
 Glorify God in your body, and in your spirit, which are God's. 
 1 Cor. vi. 20. 
 In this petition we beg of God to bestow upon us such 
 graces as are needful, to enable us to glorify him in the 
 world. We have g^reat cause to be fervent in the petition 
 of our Saviour, (.lohn xii. 27, 28,) Father, glorify thy 
 name ; when we consider how many blaspheme his name, 
 set at defiance all his threatenings against them, and de- 
 spise all the offers of mercy made to them. The Jews 
 were not allowed to mention the name of God, but in de- 
 votion, or in taking an oath. 
 
 Whilst you pray thus, you should be careful to show, by 
 
188 ON THE LOfto's PRAYER: 
 
 your actions, that you sincerely, desire what you ask for. 
 You should hallow God's name, by trusting in his mercy 
 in Christ Jesus, and by living- to his service and glory. 
 Collect, 2d Sunday after Trinily. — Make us to have a perpe- 
 tual fear and love of thy holy "name, through Jesus Christ our 
 Lord. 
 
 ON THE LORD'S PRAYER. 
 
 § 4. THE SECOND PETITION. 
 
 TVhat is the second petition ? 
 
 "Thy kingdom come." 
 What do you understand by the kingdom of God? 
 
 1. The kingdom of his grace here, or his reign over 
 the hearts of his children. This is called the Church mi- 
 litant, which implies the opposition which the people of 
 God meet with, and the continued warfare they are en- 
 gaged in, with the world, the flesh, and the devil. 
 
 2. The kingdom of his glory hereafter, of which his 
 children are in expectation, and which will commence 
 when all enemies are subdued. Then the saints of the 
 Most High shall have uninterrupted peace, and praise shall 
 be their employment for ever. It is, therefore, called the 
 Church triumphant. 
 
 The kingdom of Christ is erected to destroy the king- 
 dom of Satan, who yet rules in the hearts of the children 
 of disobedience; being led captive by him at his will. 
 What, then, are you taught to pray for, when you say. Thy 
 kingdom come ? 
 1, That God would enlarge his kingdom of grace on 
 earth, b}-- spreading the knowledge of his gospel ; and 
 bringing all the kingdoms of the world to be the king- 
 doms of our Lord and of his Christ. More especially we 
 are to entreat him to turn the hearts of men unto him, and 
 make them not only nominal, but real Christians. 
 That thy way may be known upon earth, thy saving health 
 
 among all nations. Ps. Ixvii. 2. 
 Pray for us, that the word of the Lord may have free course, 
 and be glorified. 2 Thess. iii. 1. 
 
 What promises have we that this shall be the case ? 
 I shall give thee the uttermost parts of the earth for thy pos- 
 session. Ps. ii. 8. 
 
THE SECOND PETITION. 189 
 
 He shall have dominion also from sea to sea — all nations shall 
 
 call him blessed. Ps. Ixxii. 8 — 17. 
 The mountain of the Lord's house shall be established in the top 
 
 of the mountains; and all nations shall tlow unto it. Isa. ii. 
 
 2, 3. Mic. iv, 1 — 5. 
 The earth shall be fuU of the knowledge of the Lord, as the 
 
 waters cover the sea, Isa. xi. 9. 
 The desert shall rejoice, and blossom as the rose. Isa. xxxv. 1 — 10. 
 His kingdom shall not be destroyed, and his dominion shall be 
 
 even unto the end. Dan. vi. 26. 
 His dominion shall be even to the ends of the earth. Zech. 
 
 IX. 10. 
 The Lord shall be King over all the earth. Zech.xiv. 9. 
 This gospel of the kingdom shall be preached in all the world. 
 
 Matt. xxiv. 14. 
 The kingdoms of this world are become tlie kingdoms of our 
 
 Lord and of his Christ. Rev. xi. 15. 
 
 How fervently should we implore a blessing on the ef- 
 forts of Missionary and Bible Societies, and all other means 
 of extending Christ's kingdom, that through them God 
 may extend the knowledge of the only way°of salvation ; 
 and what anxiety should we feel to promote real religion in 
 the world by every means in our power. 
 
 2. We should pray, that he would set up and perfect 
 his kingdom in our own hearts, that the Lord may reign 
 over our wills and affections, and that all our corruptions 
 may be totally subdued. 
 
 That as sin hath reigned unto death, even so might grace reign 
 
 through righteousness unto eternal life. Rom. v. 21. 
 That Christ may dwell in our hearts by faith. Eph. iii. 16. 
 Uho hatli delivered us from the power of darkness, and hath 
 translated us into the kingdom of his dear Son. Col. i. 13. 
 We should remember that Christ's kingdom is not of 
 this world, (John xviii. 36,) and that it does not consist in 
 zeal for our own party and opinions ; but that 
 The^ kingdom of God is righteousness, and peace, and ioy, in 
 the Holy Ghost. Rom.xiv. 17. -t- » j jj 
 
 3. We should pray that he would fulfil the expectations 
 of those who long for the appearance of his kino-dom of 
 glory, described in the following passages : 
 
 The Lord himself shall descend from heav'en with a shout, with 
 the voice of the archangel, and with the trump of God, 8cc. 
 1 Thess. IV. 16 — 18. 
 
 When he shall come to be glorified in his saints, and to be ad- 
 mired in all them that believe. 2 Thess i 10 
 
 Behold the tabernacle of God is with men, ami lie will dwell 
 with them, &c. And God shaU wipe away all tears from 
 their eyes. Rev. xxi. 3, 4. ^ j 
 
 Even so, come, Lord Jesus. Rev.xxii. 20. 
 
190 ON THE lord's PRAYER : 
 
 Colled, Good Friday. — Have mercy upon all Jews, Turks, In- 
 fidels, and Heretics, and take from them all ignorance, hard- 
 ness of heart, and contempt of thy word. 
 
 BuHal Service. — [That it may please thee, of thy gracious good- 
 ness, shortly to accomplish tlie number of thine elect, and to 
 hasten thy kingdom ;] that we, with all those who are depart- 
 ed in the true faith of thy holy name, may have our jjerfect 
 consummation and bliss, both in body and soul, in thy eternal 
 and everlasting glory.* 
 
 ON THE LORD'S PRAYER. 
 
 § 5. THE THIRD PETITION. 
 
 Wff-iT is the third petition ? 
 "Thy will be done on earth as it is in heaven." 
 This petition seems to include the two former, for, as far 
 as God's name is hallowed, and his kingdom established, 
 so far is his will done. 
 What is the wilt of God? 
 
 The will of God is either secret or revealed. With that 
 part of the will of God which he has thought proper to 
 keep secret, we have nothing to do. 
 Secret things belong unto the Lord our God a, but those things 
 which are revealed belong unto us and our children for ever, 
 that we may do all the word- of this law. Deut. xxix. 29, 
 The revealed will of God is, that sinners should be 
 saved through faith in Christ Jesus, and sanctified by the 
 Holy Spirit, and that his name should be glorified by all 
 his creatures, and in all his vi'orks. 
 It is not the will of your Father which is in heaven, that one 
 
 of these little ones should perish. Matt, xviii. 14. 
 This is the will of him that sent me, that every one which 
 seeth the Son, and believeth on him, may have everlasting 
 hfe. John vi. 40. 
 In every thing give thanks: for this is the will of God, in 
 
 Christ Jesus, concerning you, 1 Thess. v. 18. . 
 Submit yourselves to every ordinance of man, for the Lord's 
 
 sake: for so is the will of God. 1 Pet. ii. 13 — 15. 
 The Lord is not willing that any should perish, but that all 
 
 should come to repentance. 2 Pet. iii. 9. 
 Flow is the will of God made known to us ? 
 
 We may in some measure know it, from the works of 
 his providence ; but it is more clearly revealed to us by 
 
 * Tlie first part of this extract is to be found in the English, but not m 
 the American Prayer Book. 
 
THE THIRD PETITION. 191 
 
 the holy Scriptures. Conscience also informs us, in some 
 degree, of it, for St. Paul says, 
 ^^'en the (uMitiles show the work of the law (which is the wiU 
 
 ot God) writtiMi 111 tlit'ir hearts, their ronscjonce -Mho bearine 
 
 witness, and ihoir thouf,'lit;^ tile meanwhile accusins or else 
 
 excusing one another. J:oni. ii. 14, lo. 
 If any man /rj7/ d,> his will, he shall know, ko. John vii 17 
 Ihe spirit of man is the cauole of the Lord. Prov. xx 27 ' * 
 The Lord ^s voice cricth unto the city; Hear ye the rod, and 
 
 who hath appointed it. ^Lc. vi. 9. 
 He left n it himself without witness, in that he did ffood and 
 
 gave us rain from heaven, and fruitful seasons, lets xiv. 17. 
 The mvisible things of hi>n from the creation of the world are 
 
 Rom i ^2o"' '"" ""^^'■•'^^O'^'^ ^y the things that are made. 
 The law is holy, and the commandmetit holy, and iust, and 
 
 ^ood — J or we know that the law is spiritual. Kom. i •.. 
 
 Should not those who offer up this petition be careful to live 
 according to its meaning ? 
 Yes. 
 
 1. They should believeand obey what God's holy word 
 declares and requires. 
 I deliL^ht to do thy will. O God. Ps. xl. 8. 
 I will run tlie way of thy commandments, when thou shall 
 
 enlarge my heart. Pp. cxix. 32. 
 Give me understanding, and I s^ll keep thy law; yea, I shall 
 observe it with my whole heart. Ps cxix 34 ' -^ ' ^' 
 
 ^""kr^ltZl *VV'^'*'' °"/^ T' ^^''^' ^•^'■^' '«ha" ^'"ter into 
 Father, kc. Mitt villi' ' ''^' ^''''^' '^^ ^'^ °^ "^^ 
 
 ^^i^nH^'n^^ ^Y' '^\ ^'^'^V'" •'^ ^^"^' ^^^ san^e is my brother 
 
 and my sister, ar.d mother. Mark iii. 3r>. 
 My meat is to do the will of him that sent me. John iv. 34 
 Doin- the will of God from the heart. Eph. vi. 6. 
 Ood s will must be preferred to our own, or that of 
 others, and we should remember, that wicked men are 
 represented asdoin^ the will of the devil. 
 Taken captive by him at his will. 2 Tim ii 26 
 •2. They should be thankful for all their lAercies. 
 Giving thanks always for all things. Eph. v. 20 
 III every thing give thanks. 1 Thess.v. 18 
 We should remember, that when St. Paul describes the 
 unconverted Gentiles, he adds, (Rom. i. 21) "Neither 
 were they thankful;" and (2 Tim. iii. 2) the unthankful 
 are coupled with the unholy. * 
 
 3. They should submit to his will with patience in the 
 heaviest afflictions. 
 
19*2 ON THE lord's PRAYER: 
 
 When Nadab and Abihu were struck dead for offering strange 
 fire, Aaron, their father, held his peace. Lev. x. 1 — 3. 
 
 I was dumi), I opened not my mouth, because thou didst it. 
 P.s. xxxix. 9. 
 
 Remove tliis cup from me, nevertheless, not my will, but thine 
 be done. Matt. xxvi. 39 — 42. Luice xxii. 42. 
 
 The will of the Lord be done. Acts xxi. 14. 
 
 flow arc we fo do the willnf God, so far as it is known to us? 
 
 As it is done in heaven by the holy angels. 
 The host of heaven worshippeth thee. Neb. ix. 6. 
 Are they not all ministerin;:: spirits, sent forth to minister for 
 
 them who shall be heirs of salvation ? Heb. i. 14. 
 And all the angels stood round about the throne, and fell on 
 their faces and worshipped God, kc. Rev. vii. 11. 
 Thoutrh true Christians cannot equal the angels in the 
 perfection of their obedience, yet they may, through grace, 
 imitate and, in some degree, resemble them. A still more 
 exalted pattern is held forth to our imitation. 
 As he which hath called you is holy, so be ye holy in all 
 
 manner of conversation. 1 Pet. i. 15. 
 Christ suffered for us. leaving us an example, that ye should 
 follow his steps, who did no sin. 1 Pet. ii. 21, 29. 
 
 In luhat manner do the angels perform the will of God? 
 
 They are constantly engaged in doing it ; and instead of 
 feeling an\^ reluctance towards painful employments, they 
 are represented as serving God, 
 
 1. Perfectly. 
 
 They do bis commandments, hearkening unto the voice of his 
 v^'ord. Ps. ciii. 20. 
 
 2. Zealously. 
 
 Vrho makcth 'his angels .spirits; his ministers a flaming fire. 
 Ps. civ. 4. 
 
 3. With quickness and readiness. 
 
 Each one had six wings, with twain he did fly. Isa. vi. 2. 
 Every one liad four wings ; every one went straight forward ; 
 
 they ran and returned as the appearance of a llash of light- 
 
 nimr. Ezek. i. 4 — 14. 
 
 4. Reverently. 
 
 The four ami twenty elders fall down before him, and cast their 
 crowns Ijffore the throne. Rev. iv. 10. 
 .5. Perseveringly. 
 They secvi^ him day and night in his temple. Rev. vii. 1,5. 
 
 If two angels came down to heaven to execute a divine 
 command, and one was appointed to conduct an empire, 
 and the other to fill the lowest station in it, they would 
 feel no inclination to exchange employments. 
 
 That which we do here from duty, we shall do in hea- 
 
THE THIRD PETITION. 193 
 
 ven from inclination. Our nature, which is now prone to 
 depart from God, will then be conformed to his; and in- 
 stead of doing his will reluctantly, we shall feel his ser- 
 vice a perfect delight. Not a wrong thought will enter 
 our minds, nor an improper desire arise in our hearts; 
 much less shall we be led to do any thing contrary to the 
 purity and holiness of the divine nature. 
 
 Have you thus done the will of God] If you answer 
 this question according to the dictates of your conscience, 
 must you not be com))elled to acknowledge, that you have 
 come very far short of it, and that you liave rather followed 
 the devices and desires of your own heart, than either 
 done, or attempted to do, the will of God on earth, as 
 ann-ela do in heaven! With how much fervour and sin- 
 cerity ought you then to offer up this petition ; how dili- 
 gently ought you to inquire, on all occasions, what is the 
 will of God ; and what is the line of conduct which will 
 be most pleasing to him; — and how watchful ought yo'i 
 to be over your corrupt inclinations, lest they lead you'out 
 of the path in which he has directed you to walk ! 
 
 David is honourably distinguished" for his conduct in 
 this respect : — 
 David, a man after mine heart, shall fulfil all my will. Actsxiii.22. 
 
 Endeavour to imitate him. Do not "be content with 
 
 praying daily, "Thy will be done on earth, ?s it is in 
 
 heaven :" nor even with desiring, however fervently, that 
 
 this may be the case. Activity becomes a Christian. 
 
 Perfecting holiness in the fear of God, 2 Cor. vii. ]. 
 
 May the God of peace — nmlce you perfect in every ffood work 
 
 to do his wiU. Heb. xiii. 21. 
 If we ask any thing according to his will, he hcareth us. 
 
 I John V. 14. 
 Blessed are they that do his comn->andments, that they mav 
 
 have riiiht to the tree of life. Rev. xxii. 14. 
 Do not cease to pray, "Teach me to do thy will," (Ps. 
 cxliii. 10,) and desire that you may be filled with the know- 
 ledge of God's will, (Col. i. 9,) so as both to love it and do it. 
 
 People may be zealous for God's will being done by 
 others, who have no heart to do it themselves. ° 
 20fh Sundfiy offer Triiihi. — Kc.p us, we beseech thee, from all 
 
 things that may hurt us ; that we, beini; ready both in body 
 
 and. soul, may cheerfully accomplish those things which thou 
 
 commandest. 
 Called for Circumdsion.. — Grant — that we may in all things 
 
 obey thy blessed will. 
 
 18 
 
194 
 
 ON THE LORD'S PRAYER. 
 
 § G. THE FOURTH PETITION. 
 
 fViUT is the fourth petition 7 
 
 "Give us this day our daily bread." 
 You said, that the first three petitions respected the glory of 
 Godi to luhat do the last three refer? 
 To our own necessities. 
 Seok ye first the kiiifrdom of God, and his righteousness, and 
 all tiiese things shall be added unto you. Matt. vi. 33. 
 
 What is here meant by the ivord bread 1 
 
 Bread being- the most common and useful nourishment 
 J the body, is often used jn the Scriptures to sig-nify all 
 kinds of necessary food ; and it here seems to include 
 every thing w^e need to preserve life and health. 
 
 In the sweat of thy face shalt thou eat bread. Gen. iii. 19. 
 
 If God will sive me bread to eat, &c. Gen. xxviii. 20. 
 
 Bread, which sttensthencth man's heart. Ps. civ. 15. 
 
 He brake the whole staff of bread. Ps. cv. 16. ' 
 
 I will satisfy her poor with bread. Ps. cxxxii. 15. 
 
 Bread shall be g:iven him ; his waters shall be sure. Isa. xxxiii. 16. 
 
 I will break your staff of bread. Exek. v. 16. 
 What further is included in this petition ? 
 
 We pray for the preservation of our lives ; for health 
 and strength of body ; for success in our lawful callings, 
 and endeavours to procure the comforts and conveniences 
 of life ; and for God's blessing upon the mercies we enjoy. 
 
 The blessing of the Lord, it maketh rich. Prov, x. 22. 
 
 She did not know that I gave her corn, and wine, and oil. 
 
 Hos. ii. 8. 
 Why are we tatcght to pray for our daily hread ? 
 
 In order that we may trust to God's providence, and 
 look to him daily for fresh sup4)lies. When we ask for 
 Irread, it seems to imply that we shall be content with 
 what is necessary to support our lives, and are not anxious 
 about suj)erfluities : and when we pray that we may have 
 it daily, we express our willingness to be supplied with 
 food and raiment from day to day, without being eager to 
 have " much goods laid up for many years." Such a pe- 
 tition is equally suitable for rich and poor; for though a 
 man have abundritice of the good things of this life, they 
 can do him no good, unless accompanied by the blessing 
 of God. And though a poor man may have but a scanty 
 
THE FOURTH PETITION. 195 
 
 subsistence, he should not murmur, but remembrr that he 
 is indebted to divine mercy for every morsel he receives. 
 
 They jratliered it [manna] every mol•ninJ.^ Exod. xvi. 21. 
 
 Ye shall eat, and not be satisfied. Lev. xxvi. 26. 
 
 They that seek the Lord sliall want no ^ood thing-. Ps. yxiv. 10. 
 
 Trust in the Lord — and verily thuu shalt be fed, Ps. xxxvii. 3. 
 
 Give me neither poverty nor riches; feed me with food conve- 
 nient for me. Prov. xxx. 8. 
 
 Therefore, take no thought, sayins:, What shall we eat, Sec, but 
 seek ye first the kinj^dom of God and his righteousness ; and 
 all these things shall be added unto you. Matt, vi, 31 — 33. 
 
 Having food and raiment, let us be tJierewith content. 1 Tim. 
 vi. 3. 
 
 Casting all your care upon him ; for he careth for you. 1 Pet. 
 
 What is taken from others by fraud or force cannot be 
 called our daily bread, nor can we consider it sent us by 
 our heavenly Father. All that is obtained by fraud is the 
 wages of unriahteousness, and the maintenance given by 
 Satan to his servants. 
 
 Does this dependence upon God, render our own exertions 
 needless ? 
 No : while we lay aside every anxious care, we should 
 endeavour to gain a livelihood in an honest way, avoiding 
 slothfulness, and looking up to God for his blessino-. 
 The hand of the diligent maketh rich. Prov. x. 4. "^ 
 
 He that tilleth his land shall have plenty of bread. Prov. 
 
 xxviii, 19. 
 These hands have ministered unto my necessities. Acts xx. 34. 
 Not slothful in business. Rom.xii. 11. 
 This we commanded you, tJiat if any would not work, neither 
 
 should he eat. 2 Thess. iii. 10. 12. 
 If any provide not for iiis own, and specially for those of his 
 own house, he hath denied the faith. 1 Tim. v. S. 
 Should you not also understand this petition in a spiritual 
 sense 7 
 Yes : '«I pray unto Gr;d that he will send us all things 
 that are needful both for our souls and bodies." We should 
 pray daily that our souls may be fed by faith in Christ, 
 who is "the bread of life." John vi. 3.5. And we should 
 labour more diligently for his grace, than for the support 
 cf our bodies, remembering, 
 What is a man profited, if he sliall gain the whole world, an' 
 
 lose his own soul ? Matt. xvi. 26. 
 I have esteemed the words of his mouth, more than my neces- 
 sary food. Job xxiii. 12. 
 Man shall not live by bread alone, but by every word that pro 
 ceedeth out of the mouth of God. Matt. iv. 4. 
 
196 ON THE lord's PRAYER. 
 
 Blessed is he that shall eat bread in the kingdom of God. Luke 
 
 xiv. 15, 
 Labour not for the meat which perisheth, but for that meat 
 
 which endureth unto everlasting life. John vi. 27. 
 My Father jiiveth you the true bread from lieaven. John vi. 32. 
 Lord, evermore jrive us this bread. John vi. 34. 
 — Desire the sincere milk of the word, that ye may grow there- 
 by. IPct.ii. 2. 
 Take care that you do not lose sight of God in your 
 daily mercies. Do not depend too much on your health 
 and strength, on your habits of industry, or on any pros- 
 pects, however promising. I^emember, God can send you 
 sickness, destroy your property, or deprive you of employ- 
 ment, whenever he thinks proper. Labour with all dili- 
 gence, and then look for his blessing on the work of your 
 hands. 
 
 Spiritual prosperity, also, is a state which can only be 
 
 secured by a constant and diligent use of those means 
 
 of grace which God has appointed, and which those who 
 
 are slothful in religious duties can never enjoy. Watch 
 
 continually, pray without ceasing, and whatever work of 
 
 piety or charity your hand findeth to do, do it with your 
 
 might. 
 
 Now he that ministereth seed to the sower, both minister bread 
 
 for your food, and increase the fruits of your ris:hteousness ; 
 
 being; enriched in every thing to all bountifulness, which 
 
 causctli through us thanksgiving to God. 2 Cor. ix. 10, 11. 
 
 Collect, Sfh Sunday after Trwify.^O God, whose never failing 
 
 providence ordereth all things, both in heaven and earth ; 
 
 we humbly beseech thee to put away from us all hurtful 
 
 things, and to give us those things which are profitable for us. 
 
 ON THE LORD'S PRAYER. 
 
 § 7. THE FIFTH PETITION. 
 
 What is the fifth petition ? 
 
 *' Forgive us our trespasses, as we forgive those who 
 trespass against us." 
 
 Trespasses mean sins. We here ask mercies for our 
 souls, and entreat God to save us from that punishment 
 which our numerous offences against him deserve. 
 Mine iniquities have taken liold ui^on me, so that I am not able 
 
 to look up. Ps. xl. 12. 
 Unto us belongeth confusion of faces. Dan. ix. 7. 
 (See pages 4, and 97, 98.) 
 
THE FIFTH PETITION. 197 
 
 Why must we pray daily for the forgiveness of our sins ? 
 
 Because we daily commit s^> and therefore need for- 
 giveness daily. 
 For thy name's sake, O Lord, pardon mine iniquity : for it is 
 
 great. — Koricive all my sins. Ps. xxv. 11. IS. 
 Hide thy flice from my sins, and blot out all mine iniquities. 
 
 Ps. li. 9. 
 The wages of sin is death, (Rom. vi. 23,) even the second 
 death, to which ice are therefore exposed .- for we can 
 make no satisfaction for our sins : Through whom, then, 
 must we pray for pardon ? 
 Through Christ only, who has saved us by his grace. 
 Neither is there salvation in any other : for there is none other 
 name under heaven g^iven among men, whereby we must be 
 saved. Acts iv. 12. 
 Him hath God exalted — to sive repentance to Israel, and for- 
 giveness of sins. Acts v. 31. 
 Who his ovvnself bare our sins in his own body on the tree : by 
 whose stripes ye were healed. 1 Pet. ii. 24. 
 (See also pages 99, 100.) 
 Blessed is he whose transgression is forgiven, whose sin is 
 covered. Ps. xxxii. 1, 2. Rom. iv. 6, 7. 
 
 Have we reason to expect that the Lord will hear our prayer 7 
 Yes, if we come to him in faith, and with a deep sense 
 of our need of pardon. 
 Let the wicked forsake his way, and the unrizhteous man his 
 thoughts, and let him return" unto the Lord, and he will have 
 mercy upon him ; and to our God, for he will abundantly 
 pardon. Isa. Iv. 7. 
 Take with you words, and turn to the Lord, &c. I will heal 
 their backsliding. I will love them freely. Hos. xiv. 2. 4. 
 (See also page 101.) 
 Let us earnestly beg, " that he will be merciful unto us, 
 and forgive us our sins." 
 
 What do we learn from the latter part of this petition, " as 
 we forgive those who trespass against us ?^^ 
 It should teach us to exercise a forbearing and forgiving 
 temper towards our fellow creatures. 
 
 This is a most difficult duty, and requires much self- 
 denial before we can practise it. Our Saviour's example 
 ought always to be before our eyes. Luke xxiii. 34. 
 If ye forgive men their trespasses, your heavenly Father will 
 also forgive you : But if ye forgive not men their trespasses, 
 neither will your Father forgive your trespasses. Matt. vi. 
 14, 15. 
 How oft shall my brother sin against me, and I forgive himl 
 till seven times ] Jesus saith unto him, 1 say not unto thee, 
 18* 
 
198 ON THE LORD S PRAYER. 
 
 until pevpn times; but until seventy times seven. Matt. 
 
 xviii.-?l,22. 
 So liKe\vis«:» shall my heavenly Father do also unto you, if ye 
 
 fpiiii ymir hearts torsive not every one his brother their tres- 
 
 pi'.ssfs. Matt, xviii. 32 — 35. 
 Love ye your enemies — forgive, and ye shall be forgiven. Luke 
 
 Ti. 3.5— 37. 
 If tliy hr.'tlior trespass apainst thee seven times in a day, and 
 
 seven times in a day turn again to thee, saying, I repent; 
 
 Lhou shah Ibrgive him. Luke xvii. 3, 4. 
 Be ye kind one to another, tender-hearted, forgiving one ano- 
 ther, even as God, for Christ's sake, hath forgiven you. Eph. 
 
 iv. 31.32. 
 Put on bowels of mercies, meekness, long-suffering ; forbearing 
 
 one another, and forgiving one another, if any man have a 
 
 quarrel against any; even as Christ forgave you, so also do 
 
 ye. Col. lii. 12, 13. 
 He shall have judgment without mercy, that hath showed no 
 
 nu'rcy. James ii. 13. 
 
 If you forgive others the injuries they may have done you., 
 '/nay you, on that account, expect to receive from God the 
 forgiveness of your sins? 
 
 No, it is only through the blood of Christ our sins can 
 be forg-iven ; but if we can forgive others, how much 
 more will God forgive us. 
 
 The Christian religion inculcates a spirit of love. True 
 repentance and faith always produce a disposition to for- 
 give others ; and habitual malice and revenge are proofs 
 of impenitence and unbelief. We must not only forbear 
 doing revengeful actions, but we must not harbour grudges 
 in our bosom. However we may have been offended, we 
 must bear no malice or hatred in our hearts, but freely for- 
 give, even as God, for Christ's sake, has forgiven us. 
 There cannot be a more likely method to destroy an un- 
 forgiving temper, than the frequent use of the Lord's 
 Prayer. How can we use this prayer at night, and then 
 lie down with malice and hatred rankling in our breasts. 
 In such a case we pray for a curse, when we say, " forgive 
 us as we forgive." If a believer be betrayed into such a 
 spirit, he must not expect comnninion with God till he be 
 brought to a better temper. 
 
 Before we can pray with earnestness that our sins may 
 be forgiven, we must have a deep sense, wrought in us by 
 the Holy Spirit, of the exceeding sinfulness of sin. Pray 
 therefore, that God would show you the odious nature of 
 sin ; that he would humble you under a sense of youi 
 
THE SIXTH PETITION. 199 
 
 sins ; and that he would give you a greater love for Christ, 
 
 through whom all parJon is procured. 
 2Ath Sunday (rf'ter Trinity. — O Lord, we beseech thee, absolve 
 th)' people from their ofrencos ; that through thy bountiful 
 goodness we may all be delivered from the bands of those 
 sins, which by our frailty we have committed. 
 
 ON THE LORD'S PRAYER. 
 
 i 8. THE SIXTH PETITION. 
 
 Weat is the sixth petition? 
 " Lead us not into temptation, but deliver us from evil." 
 The word temptation in Scripture often means trial. 
 God did tempt Abraham. Gen. xxii. 1. 
 
 IMien may God be said to lead men into temptation ? 
 
 1. When by his providence he suffers men to be tempted 
 by objects which correspond with their inward lusts and 
 corruptions. 
 
 Achan saw the Babylonish spoils — he coveted and took them. 
 
 Josh. viL 20, 2i. 
 The Lord moved David against Israel, to number them. 2 Sam. 
 
 xxiv. 1. 
 Judas was tempted, by the offer of money, to betray his mas' 
 
 Matt, xxvi, 15. 
 Every man is tempted when he is drawn away of his own lust 
 
 and enticed. James i. 14. 
 
 2. By permitting Satan and wicked men to tempt us. 
 
 A lying spirit persuaded Ahab to go to Ramoth-Gilead to battle. 
 
 1 Kings xxii. 20. 22. 
 Satan provoked David to number Israel. 1 Chron. xxL 1. 
 Satan was permitted to afflict Job. Job i. 12'; ii. 6. 
 Ananias and Sapphira were tempted by Satan to lie to the Holy 
 
 Ghost. Acts v. 3. 
 
 3. By withdrawing from us the influences of his Holy 
 Spirit, and leaving us under the power of temptations. 
 
 God left Hezekiah to try him, that he might know all that was 
 
 in his heart. 2 Chron. xxxii. 31. 
 Ephraim is joined to idols: let him alone. Hos. iv. 17. 
 But God cannot really tempt men to commit sin. 
 God cannot be tempted with evil, neither tempteth he any man. 
 James i. 13. 
 
 Why does God permit us to be tempted ? 
 
 There are many reasons why he should allow us to be 
 exposed to temptations : — He may see it necessary in 
 order to try our faith, and to purify our hearts, that we 
 
aoo^ 
 
 Orr THE LORD S PRAYER 
 
 may come forth as gold from the hands of the refiner; to 
 humble and prove us, and to show the difference between 
 hypocrites and believers. 
 The Lord thy God led thee forty years in the wilderness to 
 
 humble thee, and to prove thee, to know what was in tiiine 
 
 heart. Deut. viii. 2. 16. 
 The Lord your (^od proveth you, to know whether ye love the 
 
 Lord your God, with all your heart, and with all your souL 
 
 Dent. xiii. 3. 
 My servant Job still holdeth fast his integrity. Job ii. 3. 
 When he hath tried me, I shall come forth as gold. Job xxiii. 10. 
 They on the rock — have no root, which for a while believe, and 
 
 in time of temptation fall away. Luke viii. 13. 
 Blessed is the man that endureth temptation. James i, 12. 
 Ye are in heaviness through manifold temptations, that the trial 
 
 of your faith might be found unto praise at the appearing of 
 
 Jesus Christ. 1 Pet. i. 6, 7. 
 
 What then are we taught to pray for in the former part of 
 this petition ? 
 That God woold neither suffer us to be led into tempta- 
 tion to do what is evil, from our own lusts nor from the 
 devil ; but that he would support us under temptation, 
 and not permit us to fall by it. 
 Keep back thy servant from p'resumptuous sins; let them not 
 
 have dominion over me. Ps. xix. 13. 
 Watch and pray that ye enter not into temptation. Matt. xxti. 
 
 41. Luke xxii. 40. 46. 
 There hath no temptation taken you but such as is common to 
 man ; but God is faithful, who will not suffer you to be 
 tempted above what ye arc able ; but will with the temptation 
 make a way to escape, that ye may be able to bear it. 1 Cor. 
 X. 13. 
 The Lord knoweth how to deliver the godly out of temptations. 
 2Pet. ii. 9. 
 
 Be watchful over your thoughts, desires, and tempers, 
 which often prove strong temptations. See that you do 
 not yourselves run into temptation, but shun all wicked 
 companions which might lead you into sin, and all places 
 where danger to your soul might be expected. 
 
 We must not suppose, because we have been preserved 
 for a great length of time from being overcome by any 
 particular sin, that therefore we are no longer in dangei 
 of committing it. David and several other holy persons 
 fell into gross sins in the decline of life, and after a long 
 and consistent profession of religion. We must never 
 cease to watch. 
 
 What is the evil from u-hich ive proy to he delivered 7 
 1. We pray "that it will please him to save and defend 
 
THE SIXTH PETITION. 201 
 
 US iii all dangers, both of soul and body," or those to 
 which our persons are liable, as diseases, accidents of 
 various kinds, and sudden death. 
 Innumerable evils have compassed me about Ps. xl 12. 
 Because thou hast made the Lord — thy habitation, there shal' 
 no evil befoll thee, neither shall any plague come near thj 
 dwellinsr. Ps. xci. 1 — 13, 
 That we may be delivered fVom unreasonable and wicked men 
 
 2Thess. iii. 2- 
 The Lord shall deliver me from everj' evil work (of men,) an(> 
 will preserve me unto his heavenly kingdom. 2 Tim. iv. 18. 
 
 2. " That he will keep us from al! sin and wickedness." 
 He will i<eep the feet of his saints. 1 Sam. ii. 9. 
 
 (.) that thou wouldest keep me from evil, that it may not grieve 
 
 me. 1 Chron. iv. 10. 
 I pray that thou shouidest keep them from the evU. Jo 
 
 xvii. 15. 
 
 3. That he will keep us " from our spiritual enemy 
 i. e. vSatan, who uses all possible means to persuade us 
 commit sin, that he may accuse and torment us. See 
 pages 24, 25. 
 
 Put on the whole armour of God, that ye may be able to stand 
 
 against the wiles of the deviL Eph. vi. 11. 
 Your adversary tlie devil, as a roaring lion, walking about, 
 
 seeking whom he may devour. 1 Pet. v. 8. 
 He that i» begotten of God, keepeth himself, and tliat wicked 
 one toucheth him not. 1 John v, 18, 
 
 Satan does not possess so much power as to compel us 
 to sin, unless we consent to him. He is only permitted 
 to use subtlety, not force, and if we resist him, he will fly 
 from us. When our Saviour was exposed to his tempta- 
 tion, this wicked one, no doubt, put forth his utmost 
 strength : and yet " he forced him not : he touched him not : 
 he only said. Cast thyself down ; that we may know, that 
 whosoever obeyeth the devil, casteth himself down ; for 
 the devil may suggest, compel he cannot." — Chrysostom 
 on Matthew iv. 6. 
 
 4. That he will keep us " from everlasting death." Not 
 the death of the body, which is not everlasting, but the 
 dreadful state of the souls and bodies of the wicked in 
 hell, where the wormdieth not, and the fire is notquenched. 
 It is caWed death, because they are for ever separated from 
 God, the fountain of life, and because they are no longer 
 capable of enjoying happiness, or of doing any thing that 
 is good. , But they do not cease to exist. Life still ani- 
 mates them ; but if the life that is in them be death, how 
 4j*'adful is that death ? 
 
202 ON THE LORD'S PRAYER. 
 
 These (the wicked) shall go away into everlasting punishment. 
 
 Matt. XXV. 46. 
 For every one shall be salted with tire, and every sacrifice shall 
 
 be salted with salt. Mark ix. 49. 
 The wages of sin is. death. Rom. vi. 23. 
 Sin, when it is finished, brlngeth forth death. James i. 15. 
 He that o-\^rcometii shall not be hurt of the second death. Rev. 
 
 ii. 11. 
 The lake of fire; this is the second death. Rev. xx.l4. 
 The lake which burneth with fire and brinistone: which is the 
 
 second death. Rev. xxi. 8. 
 
 To whom should we look for deliverance ? 
 
 To God, whose grace is all-suflicient, and who can so 
 strengthen us with might by his Spirit, in our inner man, 
 that we siiall be able to stand in the evil day, and having 
 done all, to stand. And this I trust he will do, of his 
 mercy and goodness, through our Lord J®sus Christ. 
 O Israel, tliou hast destroyed thyself, but in me is Uune help. 
 
 Hos. xiii. 9. 
 [Christ] gave himself, that he might deliver us from this present 
 
 evil world. Gal. i. 4. 
 He is able tosuccotir them that are tempted. Heb. ii. 18. 
 The Lord knoweth how to deliver the godly oat of temptations. 
 
 2Pet. iL9. 
 Unto him that is able to keep you from falling. Jude 24. 
 
 How are we to obtain the assistance of God ? 
 
 We can only expect it in the way of prayer and obedi- 
 ence to his eomnaandments. When Paul was buffeted by 
 a temptation from Satan, he prayed for deliverance, and 
 was answered. 
 
 My grace is suflicient for thee. 2 Cor. xii. 9. 
 
 Tne word of God abidetli in you, arvd ye have overcome the 
 wicked one. 1 John ii. 14. 
 
 How little reason have men to be proud when they con- 
 sider their helpless and dependent situation. If we are 
 enabled to resist the power of temptation, we must ascribe 
 our preservation to God, and not to ourselves, recollecting 
 into what grievous sins some of the best men recorded in 
 Scripture have been betrayed. Apply then to him who is 
 mighty to save. Put your trust in him, and he will either 
 prevent temporal evils from befalling you, or make them 
 work together for your good. Above all, fiy to him for 
 refuge from the assaults of your spiritual enemy, and let 
 it be with full purpose of heart. We should shun what- 
 ever we know has a tendency to cause us to sin. We 
 find it very diificuh to keep our hearts from sinful desires^ 
 
t)N THE DOXOLOGY* 20S 
 
 v^lien we meet with objects to excite them, and very hard 
 to refrain from sinful actions when once sinful desires have 
 been awakened. Keep your hearts therefore with all dili- 
 gence ; for out of them are the issues of life. Let every 
 avenue be closed, that when Satan assaults them he may 
 find no entrance there ; for if we sin, the force of the tempta- 
 tion will be no excuse; we have only ourselves to blame- 
 Though Satan suggest impure and sinful thoughts, yet tht» 
 yielding to temptation is our own free act, and the sin lies 
 at our own door. 
 Colled, Ath S'lndmj afler Epiphany — God, who knowest us to 
 be set in the midst of so many and great dantfers, that by 
 reason of the frailty of our nature, we cannot always stand 
 upright; grant to us such strength and protection, as may 
 support us in all dangers, and carry us through all tempta- 
 tions, through Jesus Christ our Lord. 
 
 ON THE DOXOLOGY. 
 
 Wb^t is the Doxology with which the Lord's Prayer con- 
 cludes ? 
 For thine is the kingdom, and the power, and the glory, 
 for ever and ever. 
 
 This Doxology is not mentioned in Luke xi. 4. In the 
 services of the Church it is used when the subject is thanks- 
 giving ; at other times it is omitted. 
 What do we here ascribe to God? 
 
 Sovereignty, omnipotence, excellency, and eternity. 
 Similar doxologies occur in other parts of Scripture. 
 Thine, Lord, is the greatness, and the power, and the glory, 
 
 and the victorj% and the majesty. 1 Chron. xxix". 11. 
 Blessed be the Lord God, the God of Israel, who only doeth 
 wondrous things. And blessed be his glorious name forever; 
 and let the whole earth be filled with his glory. Ps. Ixxii. 
 IS, 19. 
 Now unto the King eternal, immortal, invisible, the only wise 
 God, be honour and glory, for ever and ever. 1 Tim.i. 17. 
 Blessing, and honour, and glory, and power, be unto him that 
 sitteth upon the throne, and unto the Lamb for ever. And the 
 four beasts said. Amen. Rev. v. 13, 14. 
 Blessing, and glory, and wisdom, and thanksgiving, and honour, 
 and power, and might, be unto our God for ever and ever. 
 Rev. vii. 12. 
 He can answer all our prayers, supply all our need, par- 
 don all our sins, deliver us from all evil, and preserve us 
 from all enemies. The kingdom is his, and all is at his 
 disposal ; ihe power is his, and he is both able and willing 
 
ij04 ON THE SACRAMENTS. 
 
 to do for us more than we can ask or think. We trust h« 
 
 will hear our prayers, and desire that his may be ihe gloru .• 
 
 for if we are disposed to give him the glory of what he 
 
 does for us, we may hope that our petitions will be 
 
 granted. 
 
 fn ivhat sejise do you say, Amen ? 
 
 To express my trust that God will, of his mercy and 
 goodness, through our Lord Jesus Christ, hear and answer 
 my prayers. Therefore, I say. Amen, so be it. 
 All thinii:s, whatsoever ye whall ask in prayer, belienn^, ve 
 
 shall r.'cpi'e. Matt. xxi. 22. 
 Whatsoever ye shall ask the Father, in my name, he will give 
 
 it you. John xvi. 23. 
 Of him, and through him, and to him, are all things. Rom. 
 
 xi. 36. 
 All the promises of God in him are Yea. and in him Amen, 
 
 unto the jrlory of God by us. 2 Cor. i. 20. 
 [Unto him that] is able to do exceeding abundantly above all 
 that we can ask or think, &c. Eph. iii. 20. 
 While you repeat this prayer, endeavour to have your 
 hearts as well as your lips engaged. Do not imagine that 
 you honour Christ by a mere repetition of the words used 
 by his disciples, while you lead the life of rebels and ene- 
 mies. The most excellent form of prayer will avail you 
 nothing, unless your heart be affected by it. 
 
 CHAPTER X. 
 ' ON THE SACRAMENTS. 
 
 Hoiv many Sacraments hath Christ ordained in his Church ? 
 
 "Two only, as generally necessary to salvation; that 
 is to say, Baptism, and the Supper of the Lord." 
 What meanest thou by this word Sacrament ? 
 
 "I mean an outward and visible sign of an inward and 
 spiritual grace, given unto us ; ordained by Christ himself, 
 as a means whereby we receive the same, and a pledge to 
 assure us thereof." 
 
 The word was originally used to express the oath by 
 which the Roman soldiers bound themselves to be faithful 
 to their general. It is, therefore, very appropriately used 
 <o show the fidelity and zeal which the followers of Jesus 
 
ON BAPTISM. 205 
 
 profess and promise to him as the captain of their salva- 
 tion. They engrage to fi^ht manfully under his banner 
 against the world, the flesh, and the devil. 
 
 Is the receiving of these Sacraments absolutely necessary to 
 salvation ? ^ !f 
 
 No : they are only generally necessary to salvation ; 
 because when there is not a wilful neglect of them, God 
 may, in particular cases, convey the benefit without the 
 ordmance; but as they are ordained by Christ himself, 
 they ought not to be neglected, because we thereby dis- 
 obey his commands, and because they are a means whereby 
 we receive his grace, and a pledge to assure us thereof. 
 How many parts are there in a Sacrament ? 
 
 "Two: the outward visible sign, and the inward spi- 
 ritual grace." 
 
 By the former of these we are to understand "the 
 solemn application of some bodily thing or action to a 
 meaning and purpose which in its own nature it has not." 
 Thus, for instance, the blood of the Paschal Lamb upon the 
 door-posts of the Israelites was an outward sign of the 
 blessings promised to them on the appointment of the 
 passover. " The inward spiritual grace," which the out- 
 ward signs of the sacraments represent, and of which they 
 are pledges, is " some favour freely bestowed" upon us,. 
 by which the soul receives spiritual benefit. 
 
 ON BAPTISM. 
 
 Wan- is the outward visible sign or form in baptism? 
 
 "Water; wherein the person is hz^ivieA, in the name 
 of the Father, and of the Son, and of the Holy Ghost:' 
 
 Water is spoken of in Scripture as an emblem of that 
 purity which is produced in the heart by the Holy Spirit 
 As water puts away from us "the filth of the flesh," so- 
 does the Spirit cleanse us within by giving " the answer 
 of a good conscience towards God." 
 Then wiU I sprinkle clean water upon you, and ye shaU be 
 clean : from all your filthiness, and from aU your idols, wilf 
 I cleanse you. A new heart also will I ^ive you, and a new 
 ^mt wiU I put withm you : and I wUl take away the stony 
 heart out of your flesh, and I will give you a heart of flesh,. 
 Ana 1 will put my Spint withm you, and cause vou to walk 
 in my statutes. Ezek. xxxvi. 25 — 27. 
 19 
 
^06 ON BAPTISM. 
 
 Do the Scriptures prescribe any particular mode in which 
 water must he used in this Sacrament? 
 No : the words baptize and baptism^ in their original 
 signification, althonorh necessarily implying the use of 
 water in some way, do not limit us to any one mode in 
 which it is to be applied. They are sometimes used 
 where water could be, used only by pouring, which in- 
 stances of course prove that this mode is in accordance 
 with the commandment. "These words," says a learned 
 writer who had paid much attention to their use in the 
 original Scriptures, "although often capable of denoting 
 any mode of washing, whether by affusion, sprinkling, or 
 immersion, (since cleansing was familiarly accomplished 
 by the Jews in all these ways,) yet in many instances can- 
 not without obvious impropriety be made to signify im- 
 mersion ; and in others cannot signify it at all." 
 The Pharisees, and all the Jews, except they wash their hands oft. 
 eat not, holding the tradition of the elders. And when they 
 come from the market, except they wash, [hapfize, in the 
 Greek,] tiiey eat not. And many other things there be, which 
 they have received to hold, as the washing [bap/isms, in the 
 Greek] of cups, and pots, and brazen vessels, and of table.s. 
 Mark vii. 3, 4. 
 'Here the application of a small quantity of water to a 
 part of the body, is called baptizing, and the washing of 
 tables, (or perhaps couches,) is called baptism, which of 
 course could only be by pouring water upon them. And 
 if these words have in a single, undoubted instance this 
 signification, it is a proof that such was the meaning com- 
 monly attached to them. The sacred writers used lan- 
 guage as it was used and understood by those for whom 
 they wrote. 
 Our fathers were under the cloud, and all passed through the 
 sea; and were all baptized unto Moses in the cloud and in 
 the sea. 1 (.'or. x. 1,2. 
 
 If any explanation be needed of the manner in which 
 they were baptized "in the clond," it maybe found in 
 the 77th Psalm, which describes the passage of the Israel- 
 ites through the Red sea. 
 The waters saw thee, God ; the waters saw thee ; they were 
 afraid: the depths also were troubled. The clouds poured 
 cutwater. Ps. Ixxvii. 16, 17. 
 
 This is a figurative representation, it is true, but the 
 apostle would not depart from the proper use of worda 
 
ON BAPTISM. 207 
 
 when speaking figuratively, any more than wiien speaking 
 literally. 
 
 In the account given of baptisms in the New Testa- 
 ment, there do not appear to be any instances in which it 
 can be positively affirmed that immersion was practised, 
 while there are some in which we may with much reason 
 believe that it was not. 
 
 They that f^Iadly received his word were baptized: and the 
 same day there were added unto them about three thousand 
 souls. Acts ii. 41. 
 
 These three thousand were added to the Church by bap- 
 tism in one day, after the exercises of the morning were 
 over. Supposing that there was a sufficiency of deep 
 water in Jerusalem for their immersion, (which is alto- 
 gether. improbable,) would it have been possible during 
 the remaining hours of the day to immeise so many 1 
 
 Again we have the instance of the jailer at Philippi, 
 who, with his family, was baptized after midnight, and 
 within the precincts of a jail ; circumstances in which bap- 
 tism could only be supposed to have been by affusion. 
 And he took them the same hour of the ni2;ht, and washed their 
 stripes ; and was baptized, he and all his, straightway. Acts 
 xvi. 33. 
 
 There is no account of Paul and Silas going away from 
 the prison until after " it was day." 
 What is the inward spiritual grace of baptism 1 
 
 "A death unto sin and a new birth unto righteousness : 
 for being by nature born in sin and the children of wrath, 
 we are hereby made the children of grace." 
 JVhat is required of persons to be baptized ? 
 
 " Repentance, whereby they forsake sin ; and faith, 
 whereby they steadfastly believe the promises of God, 
 made to them in that ' Sacrament.' " 
 
 Why then are infants baptized, when by reason of their 
 tender age they cannot perform them ? 
 
 "Because they promise them both by their sureties; 
 vhich promise, when they come to age, themselves are 
 "lound to perform."* 
 
 * The questions on Baptism having been consid'^red in the ^erona 
 hapter, the author refers to it instead of introducing any thing upon the 
 ubject here. The American editor has added what is said of it ii J. s 
 
 section, and refera for further iustruction to the preceding part »^ tf •» 
 
 book.. 
 
208 ON THE lord's SUPPER. 
 
 ON THE LORD S SUPPER. 
 
 >^']yr was the Sacrament, of the Lord's Supper ordained? 
 
 " For the continual remembrance of the sacrifice of the 
 death of Christ, and of the benefits which we receive 
 thereby." 
 
 'To the end that we should always remember the ex- 
 ceeding great love of our Master, and only Saviour Jesus 
 Christ, thus dying for us, and the innumerable benefits 
 which by his precious blood-shedding he hath obtained 
 for us ; he hath instituted and ordained holy mysteries, as 
 pledges of his love, and for a continual remembrance of 
 his death, to our great and endless comfort.' 
 This do in remembrance of me. Luke xxii. 19. 
 
 Many things are represented to us in this sacrifice, and 
 which we are called upon at the same time to remember, 
 such as, 
 
 1. The exceeding great love of our Master and only 
 Saviour thus dying for us. 
 
 Greater love hath no man than this, that a man lay down his 
 
 life for his friends. John xv. 13. 
 Christ hath loved us, and given himself for us. Eph. v. 2. 
 
 JJ^at views have we of this great love wherewith he loved us 7 
 If we regard Christ as we ought, we shall both trust in, 
 and love above all things, him who does "assure us here- 
 by of his favour and goodness towards us.'-' 
 
 2. We are reminded of the great evil of sin ; since 
 nothing but the blood of Christ could obtain the pardon 
 of it. 
 
 Behold the Lamb of God, which taketh away the sin of the 
 
 world. John i. 29. 
 God sending his own Son in the likeness of sinful flesh and for 
 
 sin, condemned sin. Rom. viii. 3. 
 He hath made him to be sin for us, who knew no sin. 2 Cor. 
 
 v. 21. 
 Now once in the end of the world hath he appeared to put away 
 
 sin by the sacrifice of himself. Heb. ix. 26. 
 It is not possible that the blood of bulls and of goats should 
 
 take away sin. Heb. x. 4 — 10. 
 
 3. This ordinance is to show the Lord's death till he 
 
 come. 
 As often as ye eat this bread, and drink this cup, ye do show 
 
 the Lord's death till he come. 1 Cor. xi. 26. 
 Vhen Christ, who is our life, shall appear, tlien shall ye also 
 appear with him in glory. Col. iii. 4. 
 
ON THE lord's SUPPER. 209 
 
 ^^%T/,-^^" t'lf^^ "^^''^ ^^'''*^ ^y ^'* P''<^iou3 blood. 
 shedding, hath obtained for us? 
 
 1. We have hereby the pardon of sin. 
 
 2. Adoption into his family. 
 
 3. Spiritual peace and consoiation. 
 
 ii!'irib\'^''' ^'^'"^ '^^'^ '^^ ^"'"^ty tby the cross.] Eph. 
 
 4. J!,trength from him, whereby we may deny self and 
 follow Christ, and do all other tlin^s wlfereun^o we are 
 
 ''%rjTG%f, \'go5Tis""^° ^^ "^^•^^ -^ --^' ^^ - the 
 .h.^^v. '/''"^'"^ ordinance, Jesus Christ has provided 
 
 whoever neglects or opposes them. ' 
 
 Why is this ordinance called the Lord's Supper ? 
 Because It was instituted by our Lord at supper-timP 
 
 Christ our passover is sacrificed for us. 1 Cor. v. 7. 
 
 '^^Brtf "Jf""?'''^ P":'' r "'S"' "f"" Lord's Supper ? 
 be received " """"' "^ "■' ^°"' ''"'• »<"»manded to 
 Jesus took bread, and blessed it, and brake it. Matt xxvi. 26. 
 
 ■""I'cJr. ^lo'"^ ^"f- ''"'' S»™ " '0 ftem. Ma... x^tvi. 27. 
 
 '"?rJ'clSd*t§^U'orG'i'ifir '^'" '""^UVset forth, , 
 The bread broken is an emblem of Christ's body 
 
210 ON THE lord's SUPPER. 
 
 broken on the cross ; and the wine poured out represents 
 his blood shed by the soldier's spear. 
 JVhat is the inward part ^ or thing signified? 
 
 "The body and blood of Christ, which are spiritually 
 taken, and received by the faithful in the Lord's Supper." 
 
 Jire the bread and. wine changed after consecration? 
 
 No : after consecration, they are still bread and w^ine. 
 The cup of blessing which we bless, is it not the communion 
 of the blood of Christ? — >the bread which we break, is it not 
 the communion of the body of Christ '{ 1 Cor. x. 16. 
 As often as ye eat this bread, and drink this cup, ye do show 
 
 the Lord's death till he come. 1 Cor. xi. 2G. 
 What do you mean by their being spiritually taken ? 
 
 The believer is really a partaker of Christ, and of the 
 benefits of his death ; and his interest herein is sealed in 
 this ordinance. He has spiritually, as real an intercourse 
 of friendship with his Saviour in heaven, as a man has, 
 temporally, with a friend on earth, and the endearing 
 pledges of mutual love are greatly cherished by this or- 
 dinance. 
 Except ye eat the flesh of the Son of man and drink his blood, 
 
 ye have no life in you. John vi. 53. 
 For my flesh is meat indeed, and my blood is drink indeed. He 
 that eatcth my flesh and drinketh my blood dwelleth in me 
 and I in him. John vi. 65, 56. 
 
 Wliat are the benefits whereof we are partakers thereby? 
 
 " The strengthening and refreshing of our souls by the 
 body and blood of Christ, as our bodies are by the bread 
 and wine." 
 
 Eating the bread and drinking the wine represent the 
 manner m which we are to feed upon Christ in our hearts 
 by faith with thanksgiving. As bread and wine refresh 
 the body, so does the Lord's Supper refresh the soul of 
 those who are true believers. " For then we spiritually 
 eat the flesh of Christ, and drink his blood ; then we 
 dwell in Christ, and Christ in us ; we are one with Christ, 
 and Christ with us." It supplies the believer with strength ■ 
 to hold on his pilgrimage, and gives him courage to en- 
 counter the enemies that beset his way : and it furnishes 
 him with some of the strongest motives against sin. 
 
 By eatmg this bread and drinking this cup, we declare 
 our conviction that our souls are as dependent on the 
 atonement of Christ for salvation, as our bodies are on our 
 
ON THE lord's SUPPER. 211 
 
 no benefit from the atonement of Christ, unless oy raiu 
 Z^rZ't^l^ the heart of man. an. hread wWC, 
 
 Cn.t'e^i:'urpore^s rwh^°c'h we a^.to attend the sa- 
 ctament Cy be mentioned those of obtaining nearer corn- 
 moronVTh'^God.-keeping alive our grautud^,-and de- 
 dicating ourselves anew to him. 
 How does Ms ordinance contribute to strengthen and refresh 
 
 By'the d'itine blessing on the feHWf -ceiver, his faitt. 
 is stLghtened and he^s assu. ha Christ .. *e^p^^ 
 S '°%ty'whrr:ceTvVtlb ordi^nce aright are so tn- 
 
 to God. ^ , ^ 
 
 Do all who come to the Lord^s table receive th.s refreshment 
 
 Mfny'^dtn'oTf none but those who feel and lament Vheir 
 
 riiibrefitfi^oiJi^s""-^^^^^^^^^ 
 
 °S3f?o?^.:^Mr5S^a^^^^.» 
 
 Lord's body. 1 Cor. xi. 29. 
 mo may be said to eat and drink the Lord^s supper ur^- 
 
 ThTs; wlfo'come to it irreverently, or with self-nght.ous 
 views- who do not feel the burden of sin, and the pla^e 
 
 for this is so inconsistent with their profession, as to make 
 all their prayers and praises mere hypocrisy. 
 
212 
 
 Your new moons and your appointed feasts my soul hateth ; 
 it is iniquity, even the solemn meeting. Wash you, make 
 you clean ; put away the evil of your doings from before 
 mine eyes ; cease to do evil. Isa. i. 13 — 16. 
 
 What is the danger of such a conduct ? 
 
 They who act thus " provoke God to plague them with 
 divers- diseases and sundry kinds of death." 
 For this cause many are weak and sickly among you, and 
 many sleep. — When we are judged, we are chastened of the 
 Lord, that we should not be condemned with the world. 
 1 Cor. xi. 30, 32. 
 The chastening with the Corinthians received was sent, 
 that, by repenting and seeking mercy, they might avoid 
 eternal damnation. 
 
 What is required of them who come to the Lord^s supper ? 
 
 " To examine themselves whether they repent them 
 truly of their former sins, steadfastly purposing to lead a 
 new life ; have a lively faith in God's mercy through 
 Christ, with a thankful remembrance of his death ; and 
 they be in charity with all men." 
 Let a man examine himself, and so let him eat of that bread, 
 
 and drink of that cup. 1 Cor. xi. 28. 
 Examine yourselves, whether ye be in the faith. 2 Cor. xiii. 5. 
 Repentance is absolutely necessary. We must call to 
 mind our past ways, and comp#fre them with God's com- 
 mandments. If any sin be yet indulged, unrepented of, 
 and not forsaken, we are not meet to be partakers of this 
 holy sacrament. (See chapter 3d.) 
 
 How may you know whether you truly repent of your former 
 sins ? 
 By observing whether you loathe them, with such a 
 dislike as to cause you to lead a new life. 
 Godly sorrow worketh repentance to salvation not to be repent- 
 ed of. 2 Cor. vii. 10, 11. 
 
 If you have not been brought to this godly sorrow, beg 
 of God to give you his Spirit, for 
 lie will reprove (convince) the world of sin. John xvi. 8. 
 Think of your guilt, in any way which may most affect 
 you. Charge your memory with those views of your own 
 iniquity, which may most impress you with a sense of the 
 need you have of Christ's blood. Look on him whom 
 you have pierced, and you shall mourn. Pray like David, 
 Examine me, O Lord, and prove me. Vs. xxvi. 2. 
 A lively faith is also necessary in those who approach 
 
ON THE lord's SUPPER. 213 
 
 the Lord's table; because it is only by faith that we 
 receive Christ, eat his body and drink his blood. The life 
 of a Christian is a continual growth in grace by feeding 
 upon Christ. 
 
 (See chapter 4th.) 
 Let us draw near in full assurance of faith. Heb. x. 22. 
 
 How shall a person know whether he has this faith ? 
 It is attended by a lively sense of God^s mercy through 
 Christ, and is always evidenced by bringing forth the fruits 
 of righteousness. 
 Faith which worketh by love. Gal. v. 6. 
 
 Faith, if it hath not works, is dead, being alone. James, ii. 17. 
 A tha?ikful remembrance of the death of Christ is also re- 
 quired, and to this end we are reminded, that we ourselves 
 are " miserable sinners, who lay in darkness and the sha- 
 dow of death." It is an easy thing, in repeating a gene- 
 ral confession, to own this, but unless we feel it, we shall 
 never heartily prize Christ as our Saviour : but the lan- 
 guage of praise will be as unmeaning as the language of 
 humiliation. 
 
 Why is charity with all men necessary ? 
 Because this is a feast of love. Any unkindness of 
 heart must therefore be quite unsuitable, and make us 
 unacceptable to God. It can never be a feast of love to 
 a revengeful spirit. By this ordinance we declare that 
 we are fellow-members of one body, of which Christ is 
 the Head : that we are all One Body, and can no more he 
 severed from each other in heart and affection, without all 
 the members suffering, than the m^bers of the animal 
 body can ; that love and kindness ^Ruld mark the spirit 
 and temper of every individual; that we are one in the 
 sight of God, in privilege, in the love of Christ, and in the 
 glory provided for us. Christians thus declare themselves 
 obliged to walk in love, as Christ hath loved them. 
 If thou bring thy gift to the altar, and there rememberest that 
 thy brother hath aught against thee ; leave there thy gitt be- 
 fore the altar, and go thy way ; first be reconciled to thy bro- 
 ther, and then come and oflf'er thy gift. Matt. v. 23, 24. 
 By this shall all men know that ye are my disciples, if ye have 
 
 love one to another. John xiii. 35. 
 Let us keep the feast, not with the leaven of malice. 1 Cor. v. 8. 
 We are all partakers of that one bread. 1 Cor. x. 17. 
 Ye come together not for the better, but for the worse. (Be- 
 cause there were divisions among them.) 1 Cor. xi. 17. 
 
214 ON THE lord's SUPPER. 
 
 Without charity I am nothing. 1 Cor. xiii. 2. 
 
 Keep the unity of the Spirit in the bond of peace. Eph. iv. 3. 
 
 Let all bitterness, and wrath, and auiier, and clamour, and e\il- 
 speaking, be put away from you, with all malice: and be ye 
 kind one to another, tender-tiearted, for^ivin^: one another, 
 even as God for Christ's sal<e hath forgiven you. Eph. iv. 
 31,32. 
 
 Let us consider one another, to provoke unto love and to good 
 works. Heb. x. 24. 
 
 If God so loved us, we ought also to love one another. 1 John 
 iv. 11. 
 
 With what disposition of mind should we come to the 
 I^rd''s Supper ? 
 
 With deep contrition and sorrow for our sins, which oc- 
 casioned the death of our Saviour; with holy joy and 
 thankfulness for the benefits to be derived therefrom ; with 
 a determination, by the grace of God, to offer and present 
 to him ourselves, our souls and bodies, to be a reasonable, 
 holy, and living sacrifice ; and with perfect charity to all 
 men, and especially with sincere love to God's people. 
 Alas ! how many who frequent this ordinance are dead to 
 any spiritual sensations^ go through the whole as a form- 
 ality, and depart as cold and worldly as ever. 
 
 All are invited to this heavenly feast, who are religiously 
 and devout It/ disposed ,- but unless we have t/iis wedding 
 garment, (Matt. xxii. 12,) we are not meet partakers of 
 this holy mystery ; and although we may plead, like those 
 in Luke xiii. 26, that we have eaten and drunk in the pre- 
 sence of the Lord, we shall be ordered to depart as work- 
 ers of iniquity. 
 
 If we have not these dispositions of mind, we should 
 pray for them. Bi^H^e should not make our sins an ex- 
 cuse for neglecting this duty. This sacrament was ap- 
 pointed for our growth in these graces. We should remem- 
 ber that Christ is known to his disciples in breaking of . 
 bread. Luke xxiv. 35. He is the author of faith, and is 
 appointed to give repentance ; let us therefore come unto 
 him in this his ordinance, and claim the benefits he offers 
 in it. 
 
 Though we should feel ourselves defective in these 
 graces, if we be really humble and contrite, and come 
 heartily seeking Christ, God will not cast us out, nor turn 
 bis mercy from us. And we offend God, and deceive our- 
 selves, if we show a constant slight of Ch'risi's ordinance. 
 
ON THE lord's SUPPER. 215 
 
 under a vain excuse, complaining of an obstacle which we 
 take no pains to remove. If we are unfit for the Lord's 
 supper here, we are not less unfit for the supper of the 
 Lamb in glory. 
 
 Consider, those of you who have been brought to love 
 Christ, how very wrong it is to neglect the last command 
 he gave to his disciples, — " Do this in reniembrance of 
 me." And if that soul was to be cut oft' from the people 
 of God who neglected to celebrate the passover (which 
 was a type of the Lord's supper,) Exod. xii. 19 ; of how- 
 much sorer pnishment, suppose ye, shall we be thought 
 worthy, if we trample under foot the Son of God, and 
 count the blood of the covenant wherewith we are sancti- 
 fied, an unholy thing] Heb. x. 29. Slight the conde- 
 scending grace of your Redeemer no longer — accept the 
 invitation to his table which has so often been held out to 
 you. Ask him to prepare you to draw nigh, for the prepa- 
 ration of the heart is of God : and though you may be 
 now weak in faith, yet by waiting upon him in this ordi- 
 nance, your strength shall be renewed as the eagle's : you 
 shall run and not be weary; you shall walk and not faint. 
 
 Now THE God of peace, that brought again from 
 THE dead our Lord Jesus, that great shepherd 
 of the sheep, through the blood of the ever- 
 lasting covenant, make you perfect in every 
 good work to do his will, working in you that 
 
 which is well pleasing in his sight, THPvOUGH 
 
 Jesus Christ; to whom be glory for ever and 
 EVER. Amen. 
 
APPENDIX. 
 
 CATECHETICAL NOTICES. 
 
 Elementary instruction is of course of primary and 
 essential importance to the acquisition of all knowledge. 
 " With religion," Hooker remarks, " it fareth as with 
 other sciences, the first delivery of the elements thereof 
 must for like consideration be framed according to the 
 weak and slender capacity of young beginners ; unto 
 which manner of teaching principles in Christianity, the 
 npostle in the sixth to the Hebrews is himself understood 
 to allude." 
 
 This allusion occurs in the second verse of this chapter, 
 where the apostle enumerates among "the principles of 
 the doctrine of Christ," or the elementary principles of the 
 gospel, " the doctrine of baptisms^ By this we are pro- 
 bably to understand, as Hooker seems to have done, the 
 doctrine or system of instruction which is connected with 
 baptisms, of which the principles enumerated formed a 
 part. Thus the " baptism of John" (Acts xix. 3) was his 
 doctrine, or the principles of religion which he taught. 
 Thus the Israelites are said to have been "baptized unto 
 Moses," that is into " the doctrine taught by Moses."* 
 Dr. Ov/en represents the most general interpretation of this 
 passage, (to which he himself adheres,) "as if the apos- 
 tle had said, these principles of the doctrine of Christ, 
 namely, repentance, faith, the resurrection and judgment, 
 are those doctrines wherein they are to be instructed, who 
 
 are to be baptized, and to have hands laid on them 
 
 These, being the catechetical rudiments of Christian religion, 
 are called here 6i6axr) panTicnuyv k. t. A. or the doctrines that 
 were to be taught in order to the administration of those 
 rites. ... All persons, who began to attend to the gospel. 
 
 • Whitby. t Exposition of the Epistle to the Hebrews. 
 
 20 217 
 
218 APPENDIX. 
 
 were diligently instructed in the forementioned principles 
 with others of a like nature, (for they are mentioned only 
 as instances,) before they were admitted to a participation 
 of this ordinance, with imposition of hands that ensued 
 thereon ; these, therefore, are called, the ' doctrine of bap- 
 tism,' or the catechellcal, fundamental truths, wherein those 
 to be baptized were instructed, as being- the things where- 
 of they were to make a solemn profession." 
 
 Dr. Owen expresses the belief that, at an early period ol 
 the Church, adults on their first hearing of the gospel re- 
 ceived such instruction as this previously to baptism, 
 while the children of believers were admitted to baptism 
 in infancy, and instructed as soon as they grew up to years 
 of understanding. After expressing this view, he proceeds 
 with the following remarks, in which, if Bishop be sub- 
 stituted for Elder, we shall have a just account of the 
 practice of the primitive Church. 
 
 " Afterwards, when they were established in the know- 
 ledge of these necessary truths, and had resolved on per- 
 sonal obedience to the gospel, they were offered to the fel- 
 lowship of the faithful; and hereon, giving the same ac- 
 count of their faith and repentance which others had done 
 before they were baptized, they were admitted into the 
 communion of the Church, the elders thereof laying their 
 hands on them in token of their acceptation, and praying 
 for their confirmation in the faith. Hence the same doc- 
 trines became previously necessary to both these rites ; be- 
 fore baptism to them that were adult, and towards them 
 who were baptized in infancy before the imposition of hands. 
 And I acknowledge that this was the state of things in the 
 apostolical churches, and that it ought to be so in all 
 others. Persons baptized in their infancy ought to be in- 
 structed in the fundamental principles of religion, and 
 make profession of their own faith and repentance, before 
 they are admitted into the society of any particular Church." 
 
 Dr. Owen, as has been remarked, admits this to have been 
 the state of things at an early period of the C'nurch, but 
 not, as must in justice to hitn be remarked, so early as the 
 time of writing the epistle to the Hebrews. I/e thinks 
 that " the whole business of co'ifirmation is of a much 
 later dale, so that it cannot be here intended," Upon this 
 conjecture, (in opposition 'Stt recorded apostolical practice,) 
 
APPExNDIX. 219 
 
 it is not within the scope of the present remarks to speak. 
 Our concern is only with the representation of facts as ex- 
 isting; in the '■^ apoatolical churches,^^ and which, it may be 
 observed in passinof, constitute in every particular, except 
 the grade of the administrator, precisely what is now 
 called coiifirmatiun. In the opinion of Dr. Owen, the 
 "laying on of hands" most probably has reference to the 
 practice of the apostles, subsequent to baptism ; but this, 
 he thinks, was for the purpose of bestowing supernatural 
 gifts. 
 
 As we proceed further on in the history of the Church, 
 the materials for catechetical notices become very abundant. 
 Heathen converts were invariably required to go through 
 a course of catechetical instruction, before they were ad- 
 mitted to baptism. The children of believing parents, be- 
 ing baptized in infancy, were admitted catechumens as 
 soon as they were capable of learning. 
 
 The former class of catechumens was generally subject- 
 ed to a long probation, partly for the trial of their sincerity 
 and stability, and partly that they might be instructed by- 
 degrees in the principles of true religion. Bingham, on 
 whose authority these facts are stated, thus describes the 
 usual system of catechetical instruction.* 
 
 " They usually began their discourses with the doctrine 
 of repentance and remission of sins, and the necessity 
 of good works, and the nature and use of baptism, by 
 which the catechumens were taught, how they were to re- 
 nounce the devil and his works, and enter into a new cove- 
 nant with God. Then followed the explication of the 
 several articles of the creed, to which some added the na- 
 ture and immortality of the soul, and an account of the ca- 
 nonical books of Scripture, which is the substance and 
 method of St. Cyril's eighteen famous discourses to the 
 catechumens." 
 
 Apart of the instruction of catechumens in the primitive 
 Church consisted in the reading of the Scriptures, a fact 
 which presents a striking contrast to the more modern 
 system of a Church calling itself catholic, but catholic 
 only in name. Bingham says, — 
 
 "It is observable that no Church anciently denied any 
 
 • Antiquities of the Cliristian Church, Book x. 
 
220 APPENDIX. 
 
 order of Christians the use of the holy Scriptures in the 
 vulgar tongue, since even the catechumens themselves, 
 who were but an imperfect sort of Christians, were ex- 
 horted and commanded to read the canonical books in all 
 churches, and the apocryphal books in some churches, for 
 moral instruction. Nay, if we may believe Bede^ they 
 were obliged to get some of the holy Scriptures by heart, 
 as a part of their exercise and discipline, before they were 
 baptized. . . . Among [them,] as St. Austin and others have 
 observed, those were commonly the most tractable and the 
 best proficients, who were the most conversant in the holy 
 Scriptures." 
 
 As we descend into the dark ages of the Church, cate- 
 chetical instruction, with all other instruction, appears to 
 have been grossly neglected. At a synod held in England 
 in the year 735, it was enjoined, " that the priests learn and 
 teach to know the Creed, Lord's Prayer and words of conse- 
 cration in the Masse (or eucharist") in the English tongue. 
 This seems to indicate, as Fuller (from whom the canon 
 on these instructions is quoted) remarks, that " learning 
 then ran low, [since] the priests themselves had need to 
 learn them ; yet ignorance was not then so high, but that 
 the people were permitted to be taught them." 
 
 On the first dawn of the reformation in England it was 
 found necessary to recommend catechetical instruction as 
 a means of dispelling the gross ignorance in which the 
 people were involved. This work was commenced by 
 Cromwell in the reign of Henry VIII., " and though what 
 he required," Archbishop Wake remarks, " went no fur- 
 ther than to teach first the parents and masters themselves, 
 and by them their children and servants, the Creed, the 
 Lord's Prayer, and the ten Commandments; yet this was 
 a good beginning, and even more than many of the clergy 
 themselves in those days were very well able to expound 
 to them." 
 
 It may teach us gratitude for our privileges in the 
 present day to learn, from an old and faithful historian, the 
 state of the people and the means adopted for their in- 
 struction, in the early part of king Edward the Sixth's 
 reign. " There was now great care taken that the vulgar 
 sort might arrive at some knowledge of religion, which 
 they were for the most part barbarously ignorant of befor*". 
 
APPENDIX. 221 
 
 And for this purpose provision was made that the people 
 miffht learn in English the Lord's Prayer, the Creed, an(l 
 the Ave, that always were to he said before in Latin, but 
 especially the Lord's Prayer, commonly called the Pater 
 Noster. And therefore, the better to inculcate it in the 
 minds of the people, Latimer used to say this prayer con- 
 stantly, both before and after sermon, in the country where 
 he was. And when any poor people came to him to ask 
 an alms, he would oppose them with the Lord's Prayer 
 and bid them say it, and cause his servants sometimes to 
 require them to say it. Many would tell him they could 
 say the Latin Pater Noster, and others that they could say 
 the old Pater Noster, (as they termed the Lord's Prayer ia 
 Latin,) but not the new, meaning the English."* 
 
 In the year 1548, a Catechism, translated from the Ger- 
 man of Justus Jonas, under the supervision of Archbishop 
 Cranmer, was published in England. This was subse- 
 quently known under the title Cranmer''s Catechism. " It 
 consists," says Le Bas, " of elementar}' expositions of the 
 Commandments, the Creed, the Lord's Prayer, the Sacra- 
 ment of Baptism, the authority of the Keys, and the 
 Lord's Supper. In this book the Commandments are ar- 
 ranged conformably to the Romish practice. The first 
 two coalesce into one, and the tenth is divided into two. 
 But then in the discourse on idolatry, introduced by Cran- 
 mer into the exposition, he remarks, that this arrangement 
 is the work of later interpreters ; and that, according to the 
 most ancient interpretation, the words relating to images 
 form the second commandment." If this be always fully 
 given, the arrangement is a matter of less importance, 
 although there seems to be no room for doubt as to that 
 ntended by Scripture. The Church of Rome is compelled 
 to transpose a clause in the tenth commandment in order to 
 make it appear as a distinct injunction. 
 
 Cranmer''s Catechism was erroneous with respect to the 
 number of the sacraments, (of which it makes three, Pe- 
 nance being one,) and does not appear to have gone into 
 general use. In the year 1553, another Catechism, which 
 had been composed in Latin, was set forth, and its use en- 
 joined upon all schoolmasters, &c. by the authority ot 
 
 • Strype's Memorials of Edward VI.'s Reign. B. i. ch.9. 
 20* 
 
222 APPENDIX. 
 
 the king. It is in consequence called King Edward^s Cth- 
 Tirhisin. It is said in tiie king's injunction to have been 
 written " by a certain godly and learned man," but who 
 was the author was not made known, and seems to be 
 generally considered uncertain. Some thought that it 
 was written by Poinet, bishop of Winchester. Strype, 
 liowever, than whom there is probably no better authority 
 in sncli mailers, says, — " It was certainly writ by Alex- 
 ander Noel [or Nowell,] as I find by comparing Noel's 
 ('atechism and this together. The collocutores [speakers] 
 are in both O.techisms the same, viz. magister and auditor. 
 And in marfy places the very same questions and answers 
 "re given verbatim. Only Noel's Catechism, published 
 Tinder queen Elizabeth, is larger much."* He quotes also 
 in his memorials of Cranmer the testimony of a learned 
 contemporary of Noel, to the same effect. 
 
 Slrype also says of this Catechism, "that it seems to 
 have been published in English as well as in Latin, that 
 John Day printed it, and [it was] licensed to come abroad 
 in 1552. For according to the warrant book, ' in September, 
 1552, a license was granted to the same person to print it 
 both in Latin and English^ the king having caused it to be 
 set forth.' But it was not printed before 1553, and the 
 reason it was so long between the license and the publica- 
 tion (half a year and more) I conjecture was, because it 
 was thought fit to have the allowance first of the convoca- 
 tion for the giving it greater countenance and authority. "j- 
 
 This Catechism has been republished in the first vo- 
 lume of the Christian Observer, of which it occupies about 
 16 pages. There is quoted in connexion with it the re- 
 mark of Dr. Randolph, bishop of Oxford, that the " Cate- 
 chism published in the reign of Edward VI. was the last 
 work of the reformers of that reign ; whence it may 
 fairly be understood to contain, as far as it goes, their ul- 
 timate decision, and to represent the sense of the Church 
 of England as then established." Archbishop Wake says 
 of it : " And here I take the complete model of our Church 
 Catechism to have been first laid." It is a sound and ex- 
 cellent production, expressing the same sentiments with re- 
 spect to the depravity of man, the need of the Holy Spirit 
 
 • Memorials of the Reign of Edward VI. B. ii. ch. 15. t Ibid. 
 
APPENDIX. 
 
 223 
 
 to create a new heart in him, and the impossibility of jus- 
 tihcation except by faith alone, which are to be found in 
 the present Articles and Liturgy of the Church of England. 
 
 The injunction for the use of this Catechism by kmg 
 Edward is dated on the 20th of May, 1553. He requires 
 that it shall be taught, " immediately after the other brief 
 Catechism which we have set forth ^ 
 
 This "other brief Catechism" appears to have been 
 one which John Day was licensed to print in March of 
 that year. Strype gives in his collection of records two 
 warrants to this printer, one for printing the larger Ca- 
 techism, both in Latin and English, dated in September, 
 
 1552, as we have seen ; the other was given in March^ 
 
 1553, " for printing a Catechism in English, with the brief 
 of an A B C thereunto annexed," &c.* 
 
 Strype supposes .this brief Catechism to be referred to 
 in certain letters to the bishops, written by the king in 
 a subsequent part of 1553. " This," he says, " I conclude 
 to be the Church Catechism, joined nowf ordinarily 
 with our Common Prayer, for the printing of which .John 
 Day had the king's license in the month of March before, 
 as likewise he had from Elizabeth afterwards." 
 
 That this conclusion is correct is moreover proved 
 by the fact, that Elizabeth in the second year of her reign 
 issued a proclamation, in which she enjoined it upon the 
 clergy to examine their flocks, and teach them "the Cate- 
 chism set forth in the book of Public Prayer.":^: This 
 could not have been inserted in the prayer book durmg the 
 leign of Mary, which extended back to the year in which 
 Edward the Sixth's two Catechisms were published, 
 (being the last of his reign,) while all that is said by 
 historians seems to prove that there was no publicly 
 authorized Catechism before that period. 
 
 • The flates and details of these warrants are here notired, in order to 
 distinguish carefully between the larger Catechisn) of king Edward and the 
 brief "one which Strype states to be the Church Cafechisui. The,forrner 
 was printed in l-2mo, and bound (as Fuller states) with the articles of reli- 
 gion, adopted at the same time. The latter seems to have been combined 
 with a primer for children. Blunt, in his History of the Reformation, con- 
 founds these, stating that Strype attributes the authorship of the Church 
 Catechism to Nowell, whereas it will be seen from our extracts, that it is 
 the larger Catechism, licensed in September 1552, of which he speaks in 
 that connexion. ,.. , 
 
 t About the year 1720. J Archbishop Wake. 
 
224 APPENDIX. 
 
 The Church Catechism then appears to have been set 
 forth under the auspices of the early reformers of the 
 Church of England, and was prepared by some of them, 
 perhaps Cranmer himself, (who took a deep interest in ca- 
 techetical instruction,) upon the model of Edward the 
 Sixth's Catechism. It contained at this time no account 
 of the sacraments, as will be seen when the additions on 
 that subject are noticed. For the present we proceed in 
 the order of time to notice Dean Nowell's Catechism in 
 Latin, which, it has been seen, Strype represents as an ex- 
 tension of king- Edward's, and both as proceeding from 
 the same author. This was prepared by direction of the 
 convocation of 1562, of which Nowell was prolocutor, but 
 not printed until 1570. It was reprinted in 1572 and 1578, 
 and translated into English and Greek.* 
 
 Nowell's Catechism was held in high estimation. As 
 a proof of it Strype says, " It was thought fit that minis- 
 ters should converse in this Catechism, and learn true 
 Divinity from it. But this, some, conceited of their own 
 learning, thought much of. Thus Thomas Cartwright, in 
 his Admonition, complained that now ministers, like young 
 children, must be instructed and learn the Catechism. 
 Where in the margin he placed these words ' ministers of 
 London enjoined to learn Mr. Nowell's Catechism.' To 
 which thus Dr. Whitgift, 'That, Cartwright, w^hich you 
 in derision quote in the margin, is a book fit for you 
 to learn also. And I know no man so well learned, but it 
 may become him to read and learn that learned and ne- 
 cessary book. 'I Bishop Randolph, as quoted by the 
 Christian Observer, says of this work and Jewel's Apology 
 for the Church of England, written about the same time, 
 "Both these works were publicly received and allowed. 
 They have also a claim to the attention of the reader, both 
 for clearness of argument, and for eloquence of language." 
 
 A brief notice of one whose name so often occurs, and 
 who was so distinguished among the great men of the 
 Church of England as Dean Nowell, will not be unaccept- 
 able to the reader. Fuller says of him, " Alexander Nowell^ 
 Doctor of Divinity, and Deane of St. Paul's in London^ 
 born in Lancashire^ bred in Oxford, afterwards fled into Ger- 
 
 ♦ Strype'8 Aunala. Anno 15C2. t Ibid. 
 
APPENDIX. 23S 
 
 raanie in the reig'ne of Queen Mary. He was the first of 
 English Exiles, that returned in the dayes of Q. EUzabetlu 
 And I have read how in a Parliament he was chosen Bur- 
 gess of a town in Cornwall: But his election pronounced 
 void, because he was a Deacon. A nnan of a most Angelical! 
 Life, and Deep Learning. A great Defender of .Justifica- 
 tion by Faith alone, and yet a great Practiser of Good 
 Works ; witnesse two hundred pounds a year rent, for the 
 maintenance of thirteen students bestowed on Brazen 
 Nose College wherein he had his education. A great 
 honourer of the marriage of the Clergie, and yet who lived 
 and died single himselfe./ An aged man of 90 yeares of age, 
 yet fresh in his youthful learning ; yea like another Moses^ 
 his eyes were not dimme, nor did he ever make use of 
 Spectacles to read the smallest print." B. x. 10. Strype 
 states some of these particulars, and also that he was of 
 the ancient family of the Nowells of Lancashire, that he 
 preached the first and last Lent sermons before Queen Eli- 
 zabeth for thirty years, " and that with a great freedom 
 becoming one that was delivering God's message." He 
 made provision for the support of thirteen students at Ox- 
 ford, where he was himself admitted at thirteen years old, 
 and studied thirteen years. " He was," says Strype, " an 
 Exciter to Piety by his Sermons and his threefold Cate- 
 chism.:^ He was Forty-two years Dean, and died at Ninety, 
 when neither the Eyes of his Mind nor of his Body weie 
 yet grown dim: Dying Anno 1601, February 13." An. 
 Ref. xxi. 
 
 In the reign of James L an important and valuable 
 addition was made to the Church Catechism. At the 
 Hampton Court conferences, in the year 1G03, it was 
 noticed by Dr. Reynolds among the subjects which re- 
 quired attention. " That," he said, " in the Common 
 Prayer Book is too brief, and that by Mr. Nowell, (late 
 Dean of St. P^aul's,) too long for novices to learn by 
 heart. I request, therefore, that one uniform Catechism 
 may be made, and none other generally received."* The 
 Catechism was accordingly enlarged by the addition of 
 the part on the Sacraments^ which was written by Bishop 
 
 * By which seems to be meant the versions in Latin, Greek and English, 
 t Fuller. 
 
S26 APPENDIX. 
 
 Overall.* Of this writer, who is entitled to the most re- 
 spectful and grateful remembrance for his admirable per- 
 formance of this duty, Fuller says, " I cannot attain the 
 exact date of the death of John Overall, carrying superin- 
 tendency in his surname, the Bishop of Norwich; first 
 Fellow of Trinity Coll., then Master of Katherine Hall, 
 and King's Professor of Divinity in Cambridge. One of a 
 strong brain to improve his great reading, and accounted 
 one of the most learned controversial Divines of those 
 dales." Bishop Overall was one of the translators of the 
 English version of the Bible now in use. The books 
 assigned to him and nine others w^ere the Pentateuch and 
 the historical books to 1st Chronicles. His associates were 
 Dr. Andrews, afterwards Bishop of Winchester, Dr. Sara- 
 via, Hooker's most intimate friend, and other men of like 
 character. 
 
 The Catechism of the Church of England has under- 
 gone no change since this period. It has been adopted by 
 the Protestant Episcopal Church in the United States, with 
 some few alterations, the most important of which are, the 
 change of the expression " who sanctifieth me and all 
 the elect people of God," into " all the people of God ;" 
 and the substitution of " spiritually" for " verily and in- 
 deed" in that part of the Catechism which treats of the 
 Lord's supper. It now stands a monument of the wisdom 
 and piety of former ages, not less honourable to the vene- 
 rated men who educed its principles from beneath the ac- 
 cumulated rubbish of ages, than invaluable to us, who en- 
 joy the fruits of their toils and sufferings. May we duly 
 appreciate the inheritance, of which this brief " form of 
 sound words" forms a small but not unimportant part, and 
 be enabled to transmit it unimpaired and unsullied, to our 
 latest posterity. 
 
 • Wheatly. 
 
INDEX. 
 
 A 
 
 Adam, state before the fall, 2. After the fall, 2. Consequen. es 
 of the fall to him, 3. To his posterity, 4. In what his *m 
 consisted, 2. 
 
 JIdoption into the family of Christ, 11, 184. 
 
 Amen, meaning of, 111, 204. 
 
 Angels, communion with, 43, 95. How they perform God's 
 will, 192. 
 
 B 
 
 Baptism, what it is, 6. Answers to circumcision, 8. Argu- 
 ments for infant, 7. A sacrament, 8, 205. What the out- 
 ward sign, 10, 205. What the inward grace, 9. Benefits 
 of, 10. Promises made for us at, 23, 30. 
 
 Baptism of infants, 10. 
 
 Baptized persons not all partakers of inward grace, 10. 
 
 Birth, new, unto righteousness, 9. 
 
 Bishop, office of, 81,82. 
 
 Bread, what meant by, 194. Why ask for it daily, 194. 
 
 Catechism, meaning of the word, 1, Compiled by the Refor- 
 mers, 1, 223. 
 
 Children, of God, 13, 184. Sin of parents visited on, instanced, 
 135. Duty of parents, 149. Duty of parents to, 152. 
 
 Christ, what to be a member of, 11. Meaning of the title, 41. 
 Why applied to the Saviour, 41. The only Son of God, 43, 
 53. Proofs of his divinity, 49, 53. Spoken of as God, 49. 
 Divine attributes ascribed to, 51. Worshipped as God, 63 
 His resurrection foretold, 54. Typified, 54. Proofs of, 55 
 His ascension foretold, 57. His office in heaven, 58. 
 
 Christian life, a life of faith, 19. 
 
 Church, meaning of the word, 77. Visible, and invisible, 77, 
 88. Why called Holy, 78. Why called Catholic, 79 
 
 227 
 
INDEX. 228 
 
 Order of the Jewish, 79. Apostolic model of, to be followed, 
 79, 85. Order of primitive, 80—84. 
 
 Circnmcision, answerable to baptism, 8. 
 
 Commandment, what first forbids, 127. How Christians break 
 it, 130. What it requires, 128. What second forbids, 131 
 What it requires, 133, How enforced, 134. V/hat third 
 forbids, 137. What it requires, 140. How enforced, 141. 
 What fourth requires, 144. What fifth requires, 149. Pro- 
 mise annexed to it, 153. What sixth forbids, 151. What 
 it requires, 157. What seventh forbids, 160. What it re- 
 quires, 161. What eighth forbids, 162, 165. What it re- 
 quires, 164. What ninth forbids, 167. What tenth forbids, 
 171, 174. 
 
 Communion, of saints, 91. With God through the Bible, 93. 
 Uses of this article, 95, 96. 
 
 Contentment, enforced, 172, 174, 195. 
 
 Covetousness, instances of, 172. 
 
 Creation, account of, 37. 
 
 D 
 
 Deacon, office of, 82. 
 
 Dead raised, instances of, 107. 
 
 Death, the wages of sin, 98. What it is, 103. Compared to 
 
 sleep, 103. Change on the body by, 103. Everlasting, 
 
 what it is, 201. 
 Devil, his names, 23. His works, 24. Prayer to be delivered 
 
 from his power, 201. 
 
 E 
 
 DoxoiOgy, 203. 
 
 Evil speaking, 167, 168. 
 
 F 
 
 Faith,n^i\xxe of, 16, 20. Illustrations of, 17. Examples of, 17. 
 
 Why necessary for all, 18. How to be obtained, 19. Signs 
 
 of true, 19. How evidenced, 213. 
 Fall of man, proved from Scripture, 4, 40. 
 Forgiveness of sin, through Christ, 98, 101. Assurance of it, 
 
 100. Cannot be merited, 201. Why to be daily asked, 198. 
 Forgiving temper required, 198. 
 
 G 
 
 Glory, degrees of, 108. 
 
 God, children of, 12. His will, where summed up, 27. What 
 
 it is, 190. How made known, 191. How to be done, 192. 
 
 Obedience to it required, 37. Who he is, 31. Knowledge 
 
INDEX* 229 
 
 of him necessary, 32, 127. His attributes, 30, 38, 125. Cre- 
 ated all things, 37. Illustration of his mercy, 15. Displays 
 of his power against his enemies, 33. In behalf of his peo- 
 ple, 34. What meant by his name, 137, 187. Reverence 
 of his word required, 140. In what sense Our Father, 183. 
 His help how to be obtained, 202. 
 Grace, meaning of special, 176. Given in answer to prayer, 
 38. Kingdom of, 189. 
 
 H 
 
 Heathen, gods of, 126. 
 
 Heaven, inheritors of, 12. 
 
 Hell, descent of Christ into, 47. 
 
 Holiness, how kept alive, 93. 
 
 Holy Ghost, meaning of, 66. Why called a Person, 66. Proofs 
 of his divinity, 66—69. Names of, 68. Necessary to men, 
 68. Promised, 70. Work of, 70—72, 74. Witness of, 71, 
 76. Blasphemy against, 72, 73. 
 
 I 
 
 Idolatry, forbidden, 131. God's abhorrence of, shown, 135. 
 Covetousness, why called, 171. • 
 
 J 
 
 Jesus, meaning of the name, 39. How he redeemed us, 40, 
 112. Took our nature, 40, 93. His life, sufferings, and 
 death, 43, 44. Proofs of his death, 45. Why he suffered, 
 46, 99. His burial, 46. His descent into hell, 47. Will be 
 our judge, 62. His second coming described, 63. Types 
 of, 98. 
 
 Judg-ment, certainty of, 59. Intimated in Old Testament, 60. 
 Foretold in the New, 61. 
 
 K 
 
 Kingdom, God's, of grace and glory, 188. Its coming pro- 
 mised, 189. 
 
 L 
 
 iaw of God, obligation of the Jews to keep it, 117. Equally 
 binding on us, 119. Circumstances under which given, 120. 
 What it requires of us, 121. Extent of its requirements, 
 123. None can be saved by it, 123. Its uses, 123. All 
 have broken it, 174. 
 
 Liturgy, excellencies of, 86. 
 
 21 
 
230 INDEX. 
 
 Lord's Day, the Christian Sabbath, 145, 146. 
 
 Lord's Prayer, why called so, 183. 
 
 Lord's Supper, why called so, 209. Why ordained, 208. 
 What outward sipfn, 210. What inward part, 210. Bene- 
 fits we receive, 210. How soul refreshed by, 211. Who 
 partake unworthily, 211. What required of those who come 
 to, 212. Dispositions requisite for, 212. 
 
 Love to God, tried by his law, 124. Required, 121, 128. Ne- 
 cessary for communicants, 212. Sign of faith, 212. 
 
 Lusts of the Jlesh, defined, 25. To be mortified, 25. 
 
 M 
 
 Man, involved in the fall of Adam, 3, 40. Fallen state proved, 
 4. Always described as a sinner, 4, 99. Exposed to punish- 
 ment here, and hereafter, 5. Natural state of, 40. Natural 
 inability to love God, 122. 
 
 Ministers, not to be self-appointed, 84. Our duty to them, 151. 
 
 Misery, degrees of, 109. 
 
 Murder, in what it consists, 155. Cases of exemption, 156. 
 
 N 
 J\''ame of God, 137, 186. How to be hallowed, 187. 
 
 P 
 
 Parents, (see Children.) 
 
 Pomps and Vanity, defined, 25. To be renounced, 25. 
 
 Prayer, on forms of, 85. Promises of being heard, 134, 181, 199. 
 Reverence in, commanded, 139. What it is, 177. Heart to 
 be engaged in, 178. Divine help in, necessary, 179. What 
 disposition of mind necessary to, 179. Different kinds of, 
 180. Persons eminent for, 180. Frequency in, enforced, 
 i81. Times for private, 105. 
 
 To be accompanied by exertion, 195. Why called Lord's 
 Prayer, 183. Division of, 183. 
 
 Presbyters, office of, 80. 
 
 R 
 
 Repent, promises to those who, 15. 
 
 Mepentance, nature of, 13. Examples of, 13. Why neces- 
 sary for all, 14. The gift of God, 14. Means by which pro- 
 duced, 16. How evidenced, 213. 
 
 Resurrection, Proofs of, 105. Will be general, 107. Effected 
 by virtue of Christ, 107. Instances of, 107. 
 
 Righteous, portion of, 64, 108. Not equally glorified, 108. 
 
231 
 
 Sabbath Day, meaning of, 143. What meant by hallowing it, 
 143. How to be kept holy, 145. 
 
 Sacraments, defined, 9, 204. 
 
 Sai?its, who are, 91. How distinguished, 91. When set apart, 
 92. Pattern, 92. Who makes them holy, 93. With whom 
 they hold communion, 93. Partakers of divine nature, 94. 
 
 Salvation, in what it consists, 28. Through Jesus Christ, 29, 
 99. Who invited to it, 28. 
 
 Saviour, types of, 98. (See Jesus and Christ.) 
 
 Servants, duty to masters, 153. 
 
 .Sm, original, 13. What it is, 97, 101. Its wages, 98. God 
 only can pardon, 98. Assurance of forgiveness of, 100. Pro-^ 
 ceeds from the heart, 174. Prayer to be kept from, 201. 
 
 Sinners, all men such, 99. 175. 
 
 Sincerity, evidence of, 191. 
 
 So7il, state of, after death, 104. Injury to, forbidden, 157. Re- 
 freshed by Lord's Supper, 210. 
 
 Spirit, (see Holy Ghost.) 
 
 Swearing, wherein its sinfulness, 142. 
 
 T 
 
 Temptation, meaning of, 200. Why God permits, 201. When 
 
 said to be led into, 200. 
 Trinity, oroofs of, 114. Relation of each person to us, 115. 
 
 • u 
 
 Unbelief, consequence of, 19. 
 
 Vanity, of the world, to be renounced, 25. 
 
 w 
 
 Wicked, punishment of, 65, 109. Degrees of misery among, 
 110.