I LIBRARY OF CONGRESS, 
 
 *Chap. 
 Shelf r- 
 
 
 I 
 
 UNITED STATES OF AMERICA, j 
 
 V : 
 
THE 
 
 CATECHUMEN'S GUIDE, 
 
 PREPARED WITH SPECIAL REFERENCE 
 
 TO THE WANTS OF THE 
 
 EVANGELICAL LUTHERAN CHURCH 
 
 THE UNITED STATES. 
 
 BY CHARLES A. SMITH, 
 
 Pastor of the Associate Ev. Luth. Churchei, 
 Palatine^ New-York. 
 
 y 
 
 ALBANY: 
 
 PRINTED BY JOEL MUNSELL. 
 
 1837. 
 
 

 Entered according to Act of Congress, in the year 1837, by 
 
 HARLES A. SMITH, 
 In the Clerk's office of the Nortliern District of New- York. 
 
 LC Control Number 
 
 tmp96 031687 
 
PREFACE. 
 
 This book - as the title implies, is intended to aid Cat- 
 echumens in their preparations for the lecture room, so 
 that their instruction, which must ever be regarded as 
 an important branch of ministerial duty, may be render- 
 ed more interesting to the pastor, and more useful to 
 themselves. But, although designed chiefly for this pur- 
 pose, it may also, perhaps, in some degree, assist the in- 
 telligent and advanced Christian in his investigations of 
 truth and duty, and prove advantageous to those who 
 have just entered the ministry. 
 
 The introduction to the work, is a defence of the plan 
 of Catechetical Instruction ; this is followed by an address 
 to Catechumens, and the whole closes with an address to 
 Young Communicants. The questions have been append- 
 ed at the bottom of each page, so as to exercise, as much 
 as possible, the reflective powers of the reader. A seri- 
 ous objection generally urged against catechetical instruc- 
 tion, is the fact, (often too well established,) that the an- 
 swers of the Catechumen are mere recitation from mem- 
 ory, and that, consequently, they axe not to be regarded 
 
IV. PREFACE. 
 
 as expressive of the real sentiments and convictions of 
 the heart. It has been thought best, therefore, to leave 
 the text unbroken, so that it may be read like other 
 works of a popular doctrinal character. 
 
 In the preparation of this work, the author has un- 
 hesitatingly availed himself of all the materials within his 
 reach. Many works of a similar kind have been pub- 
 lished m Germany, and the late production of Dr. Har- 
 nisch, containing illustrations of the ten commandments, 
 is highly valuable, as it embraces, on this subject, all the 
 excellences of preceding writers. To this work, with 
 others, the author has had access, and acknowledges 
 himself much indebted. Most of the prayers have been 
 translated from the German, and others have been com- 
 piled from our excellent Liturgy. 
 
 A work similar to the one now offered to the church, 
 has long been a desideratum ; should the present imper- 
 fect effort promote in any degree, the purpose for which 
 it is intended, the author will have reason to rejoice that 
 he has not labored in vain. He is fully aware of its 
 many deficiencies; but these he has found it more easy 
 to discover, than to avoid. He submits it therefore — not 
 to the severe ordeal of impartial and enlightened criti- 
 cism — but to the prayerful attention of those, for whose 
 beneiit it has been prepared. 
 
INTRODUCTION. 
 
 It has ever been customary in the Lutheran church to 
 instruct candidates for confirmation in the firs: principles 
 or leading doctrines of Christianity. This course of pre- 
 paratory instruction, consisting of a series of catechetical 
 lectures, is commenced by the pastor a few months pre- 
 vious to the time of confirmation. And. severely as it has 
 been reprehended, by those who have remained volunta- 
 rily ignorant of its advantages, the plan is pursued by the 
 ministers of our communion, under the conviction, that 
 so far from being evil in its tendency, its universal adop- 
 tion would be the commencement of a new and brighter 
 era. in the history of the church. 
 
 The practice in question is based on the very consti- 
 tution of the human mind, and is dearly recognized 
 in the gospel itself. 
 
 Were an individual about to engage another to under- 
 take for him some hazardous enterprise, he would first 
 carefully explain to him its nature, and warn him of all 
 the dangers in the way of his success : and he would 
 rather present to his mind many imaginary difficulties, 
 than to conceal a single obstacle he would be likely to 
 encounter. This would be the only way to test his cou- 
 rage and determination. Were this rational precaution 
 
6 CATECHETICAL INSTRUCTION. 
 
 neglected, the person employed might suddenly meet some 
 unforeseen and unexpected danger, which would cause 
 him to shrink from all further effort, and thus the entcr- 
 prize would fail. Let us take a familiar example, for the 
 sake of illustration. 
 
 When it was determined by the American congress to 
 contend with England for the independence of these United 
 States, and when an army \v r as raised for this purpose, 
 every individual belonging to that band of patriots, was 
 well acquainted with the superior strength and facilities 
 of the enemy. It was known that the English troops 
 were well disciplined, that their means of carrying on 
 the war were abundant, that the contest would, in all pro- 
 bability, be prolonged for years, unless America should 
 consent to yield to the unjust oppressions of her foe, and 
 that there were many circumstances to threaten the total 
 defeat of our arms. With this knowledge of the difficul- 
 ties they would have to encounter in contending for their 
 rights, our forefathers, nevertheless, pledged "their lives, 
 their fortunes, and their sacred honor," in the cause of 
 freedom. And why did they persevere until they con- 
 quered ? Was it simply because they were engaged in a 
 ricrhte^us undertaking? No. It was because they had 
 counted ike cost. They pledged their lives, under the 
 conviction that life might be the forfeit of their exertions. 
 Danger d;d not intimidate them, because they expected 
 to meet it. Defeat did not dishearten them, because their 
 own inferiority in numbers and resources, scarcely allowed 
 them to hope for conquest. 
 
 Thus it is with the religion of Jesus Christ. It re- 
 quires those who embrace it to sacrifice interest to duty, 
 and to cany on a perpetual contest with the sinful desires 
 
THE PRACTICE DEFENDED. 7 
 
 and passions of their own hearts. It does not admit of 
 indolence and inactivity, but it calls for the diligent and 
 unremitted exercise of all the mental, moral and bodily 
 powers. The Christian is appropriately called a soldier 
 of the cross. He has a battle to fight, and a victory to 
 gain. There are enemies within him and around him. 
 And the courage and determination of every one, who 
 wishes to enlist under the banners of the gospel, cannot 
 be tested, unless lie is made acqauinted with the holy re- 
 quirements of the oreat Captain of our salvation. 
 
 I lay it down, therefore, as a principle which ought to 
 regulate every minister of the gospel, that no one should 
 be received into the churchy whilst ignorant of the doc- 
 trines taught, and the moral obligations enforced in 
 the word of God. Now it is a fact, that persons have 
 been frequently received into church-fellowship, whilst 
 unacquainted with the most obvious truths and simple re- 
 quirements of the gospel. Nothing can be more detri- 
 mental to the interests of piety, than this mistaken mea- 
 sure. And we may safely attribute to this cause, the me- 
 lancholy dissensions that have arisen, and still exist, in 
 individual congregations, and the actual defection of many 
 of the professed followers of Christ. 
 
 Suppose the soldiers of the American revolution had 
 been ignorant of the resources of the enemy, and of the 
 order that pervaded their ranks, and suppose they had 
 imagined that they were to contend in battle with a few 
 undisciplined troops like themselves, it is easy to conceive 
 that the very sight of a well-disciplined army, with all 
 the "pomp and circumstance" attending it, would have 
 sent terror to almost every heart. Or had they been as- 
 sured that congress would supply all their wants, and ad- 
 
8 rBCHKTIGAL INSTRUCTION. 
 
 minister to the necessities of their families, and secure to 
 them every comfort and luxury, with what feelings would 
 they have encountered the fatigue and misery they endured, 
 and how long would they have witnessed, without mur- 
 muring and revolt, the burning of their houses and their 
 bftfBS, and the total destruction of their crops and cattle ? 
 But they knew the worst, and this enabled them to face 
 '■very danger with firmness and determination. 
 
 Now it is equally necessary, that candidates for church- 
 membership should be made acquainted with all the du- 
 ties thev will have to perform, and all the sacrifices they 
 will be required to make, as the followers of Christ. If 
 they are destitute of this knowledge, there will be great 
 danger that they will not persevere to the end. There 
 may be those, who, at the time of their admission into 
 the church, were wholly, or in a great degree, ignorant 
 of their duty, and have nevertheless been diligent in the 
 discharge of every obligation, subsequently revealed to 
 them. Yet, I am bold to say, that the policy to which I 
 have just animadverted, is injudicious and unscriptural, 
 and, m many instances, ruinous to the interests of reli- 
 gion. And therefore I contend, that persons who are but 
 partially awakened to a sense of moral obligation, or only 
 alarmed at the consequences of their guilt, should be fully 
 enlightened in regard to the most prominent points cf 
 Christian doctrine and duty, before they are received into 
 fellowship with the church. 
 
 Not long since, a female applied to a minister of our 
 church for confirmation. In a conversation with her, he 
 «oon discovered, that she was entirely ignorant of Chris- 
 tian duty. She could not read, had never been accus- 
 tomed to attend the preaching of the gospel, and had been 
 
THE PRACTICE DEFENDED. y 
 
 induced to make this application by some vague and in- 
 definite impression received at a prayer meeting which 
 she had recently attended. It was the day previous to 
 confirmation, when the circumstance I am now relating 
 occurred. The minister explained to her the necessity of 
 being acquainted with the requirements of that Master 
 whom she professed a willingness to serve. He told her 
 that her present feelings might undergo a very material 
 change after she became enlightened in regard to Chris- 
 tian duty, and that it would be impossible for her to test 
 the firmness of her present purpose, without the know- 
 ledge of the most prominent truths and obligations of the 
 gospel. He also advised her to attend a course of cate- 
 chetical instruction, then in progress, and recommended 
 that she should apply to some pious friend to read to her 
 the Scriptures, as she could not read them herself. But 
 it proved in the end, that the feeling which prompted her 
 request to be admitted into the church, was momentary, 
 and transient, and unfounded on a real sense of duty. 
 And the subsequent conduct of this individual, confirmed 
 the wisdom of the measure pursued in her case. 
 
 It must ever be remembered, that man is an intelligent 
 being, possessing reason and judgment, and the power of 
 choice, and therefore to be properly influenced as a free, 
 moral agent, he must be made acquainted with all the 
 facts and circumstances, attending any course of action 
 he is requested to pursue. In reference to religious truth, 
 it is essential that he become persuaded, — 1. Of the ne- 
 cessity of a divine revelation ; 2. That the Bible is a di- 
 vine revelation ; and finally, by arguments drawn from the 
 Bible itself, and addressed to his understanding, that he 
 is obligated by every serious consideration, and by every 
 
10 < ATIX HF/JTICAL INSTRUCTION. 
 
 worthy motive, to love and serve that Being who has re- 
 vealed his character and will to man. The light thus 
 dirt used throughout the mind, and brought home to the 
 • -onscience by the spirit of truth, will become the power 
 of God unto salvation. The most of those who live in 
 ( 'hristian lands are already convinced of the divine ori- 
 gin of the Scriptures of the Old and New Testament, and 
 all that remains to be done in this case, is to state and 
 i xplain the prominent doctrines of revelation, and make 
 known the duties they involve. 
 
 I have said, that the practice for which I am contend- 
 ing, is clearly recognized in the Bible itself. This posi- 
 tion I shall now endeavor to establish. Here let it be 
 borne in mind, that catechetical instruction is nothing 
 more, or less, than the statement and illustration of Chris- 
 tian doctrine and duty. The faithful minister exhibits to 
 the members of his class, the whole system of evangeli- 
 cal truth. He describes to them the character of that 
 God whom they have offended. He speaks of their own 
 sinfulness, and their need of a Saviour. He dwells upon 
 the scenes of Calvary, and points to the Lamb of God. 
 who taketh away the sins of the world. He exhorts them 
 to flee from the wrath to come. He lays various motives 
 before them. He appeals to their love of happiness and 
 then* dread of suffering. He warns and entreats. In a 
 word, he employs every argument which he thinks will 
 influence their decisions, and arrest their attention to duty, 
 and the interests of their immortal souls. Now this is 
 the only course to be pursued, if man. as a rational be- 
 ing, possessing" the power of choice, is to be influenced 
 by motives or persuasion. Does the Bible then recognize 
 and sanction this kind of influence? Let us see. 
 
THE PRACTICE DEFENDED. 11 
 
 It is evident in the first place, that the requisitions of 
 the moral law are not arbitrary ; and though God, as the 
 moral Governor of the universe, has an undoubted right 
 to require the obedience of man without expostulation or 
 argument, in revealing his will to our sinful race he has 
 graciously condescended, not only to state the ground of 
 his requirements, but to present every motive to obedi- 
 ence, which infinite affection and wisdom could suggest. 
 
 Again : The intellectual powers of man have become 
 more or less affected by the fall. One of the most dread- 
 ful consequences of sin is the prostration of those facul- 
 ties of the mind, which, had they remained unimpaired, 
 would have enabled us, at a glance, to admire the infi- 
 nite perfections of the Deity, to be grateful for the evi- 
 dences of his goodness, and to acknowledge the reasona- 
 bleness of all his requirements. In other words, the moral 
 condition of the sinner, has influenced his intellectual 
 condition, in as far as religious truth and moral duty 
 are concerned. Under these circumstances, how is apos- 
 tate man to become a worshipper of the living God ? The 
 wisdom of the Almighty has established the means of im- 
 parting light to his understanding through the medium 
 of divine revelation. And this is just such a revelation 
 as he wants. It is admirably adapted, not only to his 
 mental, but also to his moral constitution. It addresses 
 him not only as a rational being, but also as a being so 
 depraved by sin, as to remain unaffected by the simple 
 statements of duty. It meets all the prejudices of the hu- 
 man heart, and takes from the sinner every apology for 
 non-compliance with its inspired dictates. 
 
 Refer for a moment to the book of the prophet Isaiah, 
 (i. 18) " Come now and let us reason together, saith the 
 
12 CATECHETICAL INSTRUCTION. 
 
 I/)rd.'' This appeal, which so beautifully and touchingly 
 exhibits the condescension of the Creator, unfolds to us 
 the true Character of man as a free agent — a character 
 which, though imparted by a higher power, is never to 
 be lost sight of. in any effort that is made to influence 
 the individual thus constituted. In all the overtures of 
 divine mercy, man is left to choose for himself, an eter- 
 nal destiny of happiness or woe. And it is the design 
 of God that every truth should be exhibited to the sin- 
 ner's view, so that he may have no excuse for his rebel- 
 lion, and also that his resolution of obedience may spring 
 from a conviction of the reasonableness of the divine law. 
 It is thus with every true and persevering child of God. 
 lie walks in the path of duty, because reason, enlight- 
 ened by revelation, points it out to him as the path of 
 wisdom and of peace. 
 
 The address that was made to the Israelites by Elijah, 
 when at his command they were assembled by Ahab, at 
 Mount Carmel, may also serve to illustrate this point. 
 ••How long halt ye between two opinions? If the Lord 
 be God follow him; if Baal, then follow him." Here the 
 question of their allegiance to God is thrown open to dis- 
 cussion ; and the Israelites are justly censured for remain- 
 ing in a state of indecision, because their very constitu- 
 tion as rational beings, enabled them to pass judgment on 
 the conflicting claims of the Lord and Baal, to their ser- 
 vice and their love. They are urged to test these claims, 
 and to decide, by their knowledge of the attributes of the 
 true God, and of the idol of the Zidonians, which of the 
 two, their duty, as well as their interest, required them 
 to worship. 
 
 The testimony of Christ in reference to this question 
 
THE PRACTICE DEFENDED. 13 
 
 is still more satisfactory, as he proves the absurdity of 
 professing an attachment to him, or his cause, before 
 we have acquired the knowledge of the many sacrifices 
 and duties, which that profession involves. The Sa- 
 viour said to the multitude who followed him : " which 
 of you intending to build a tower, sitteth not down first 
 and counteth the cost, whether he have sufficient to 
 finish it." 
 
 This counting the cost is a mental process, and con- 
 sists in that calm deliberation, with which every one is 
 to regard the responsibilities of the Christian character, 
 before he assumes them. As already remarked, every 
 disciple of Christ is required to make sacrifices, if faith- 
 ful to the interests of his Master's cause. Many of these 
 borrow their complexion from the circumstances of the 
 individual himself; as in the primitive age of the Church, 
 the Christian became the child of poverty, and the vic- 
 tim of persecution, in the very nature of the case. But 
 there are principles of action, established in the gos- 
 pel, which demand the exercise of a self-denying spirit^ 
 under every circumstance that is favorable to its mani- 
 festation. "If any man will be my disciple," says the 
 Saviour, "let him deny himself." Hence, no desire is 
 to be indulged, and no affection cherished, in any in- 
 stance, that is inconsistent with the moral requirements 
 of revealed truth. Every emotion of anger, and every 
 feeling of revenge, is to be subdued. Wealth, honor, 
 and the approbation of the world, are all to be sacri- 
 ficed, unless they can be acquired in the way of duty. 
 In social intercourse, that golden rule is to be the basis 
 of action : " Do unto others, as you would wish others 
 do unto you," The prosperity of an enemy must not 
 
 2 
 
11 CATECHETICAL INSTRUCT: 
 
 be envied, nor his downfall ex _. 
 
 faction. The Christian is ever to pray 
 
 unfriendly to his in _ d for ev 
 
 He ia to be unceasingly active in the service of 
 
 ao matter what sacrifices and duties that i 
 may II is to let his light shine, in an unin- 
 
 virtuous act bat they w: 
 
 .; beneficial i.ich flow from a prac:. 
 
 with the moral pn may 
 
 Inure th wisdom, and Mesa g 
 
 ■ there are lady ex- 
 
 _>:!. which often lead, or rather, drive many in 
 
 church, without 1 ad without the knowledge 
 
 strict rformance of christian duty. I: 
 
 an en rising fi >m the simple 
 
 : Jehovah — his impartial 
 
 tainty thai unpeni- 
 
 msh( t ... his presence. 0: :: 
 
 : admire excited by. another 
 
 iifinite love displayed 
 ruined world, W boog ulse :: one 
 
 . dons, . unites with the chui 
 
 for he knows 
 
 weight - n him. 
 
 misunderstood. T otions are of 
 
 _ they induce the sinnei 
 
 :;uman obe- 
 J as the nature and extent : his require- 
 But no one consistently led : : hese 
 ss an attachment to the cause of the 
 inasmuch as this attachment to be firm and 
 
THE PRACTICE DEFENDED. 15 
 
 unwavering, must be based on a previous acquaintance 
 with the doctrines and moral precepts of the gospel. 
 
 It may be well to remark here, that the knowledge 
 we deem requisite, is the knowledge of fundamental 
 principles, or first truths. We only contend for an ac- 
 quaintance with the essential doctrines and moral pre- 
 cepts of the gospel: and we contend for this, because 
 man. as a voluntary agent, cannot yield to the influ- 
 ence of these precepts and doctrines, before he knows 
 them. Nothing can be more self-evident. Besides, this 
 knowledge is easily attained. And hence, there is not 
 the shadow of an excuse for those who receive persons 
 into full communion with the church, as long as they 
 are ignorant of the doctrines and moral requirements of 
 .Christianity, and have never made the will and cha- 
 racter of the Creator, subjects of inquiry and medita- 
 tion. 
 
 Such persons in applying for church membership are 
 actuated by an impulse, or emotion, with which the 
 judgment has nothing to do. 
 
 When, on the other hand, the sinner discovers, after 
 a prayerful investigation of the claims of the Creator on 
 his obedience and love, that these claims are well estab- 
 lished and just, his decision to submit to God (if decis- 
 ion follows) is the result of reflection. He has weighed 
 all the circumstances of the case. He not only believes 
 the doctrines of the gospel to be true^ but finds himself 
 solemnly obligated to obey its moral precepts; not 
 merely as the means of promoting his own happiness, 
 but chiefly, because they are the commands of an in- 
 finitely wise and holy Being. He decides as a volun- 
 tary agent ought to decide — not at the impulse of a 
 
16 CATECHETICAL INSTRUCTION. 
 
 sudden emotion of admiration or fear — but after he has 
 acquired a knowledge of the essential doctrines and pre- 
 cepts of that gospel, which is to constitute the standard 
 of his actions through life, while it administers to his 
 soul, in its promises, the hope of everlasting joy in 
 heaven. Sanctified by the spirit of Truth, this knowl- 
 edge becomes, in his case, "the power of God unto 
 salvation." He engages in the service of a master whose 
 requirements are familiar to his mind. He has counted 
 the cost, and acts understanding^ when he announces 
 his allegiance to the cause of heaven. 
 
 There are two other points of view, in which this 
 subject is of the highest interest. 
 
 1. The injury sustained by the church, in the admis- 
 sion of members, who are unenlightened in regard to 
 Christian doctrine and duty. 
 
 2. The important benefits secured to the church, by 
 every accession of those, who have a "zeal according 
 to knowledge." 
 
 I am aware of the objection, often urged against the 
 system of preparatory instruction, as it exists in the 
 Lutheran church. It is said, that, under its operation, 
 persons are admitted into church-fellowship, after having 
 committed to memory the words of the Catechism, be- 
 fore the truths of the gospel have exercised their saving 
 influence over the heart. But this objection cannot be 
 sustained. For every candid inquirer will, at once, per- 
 ceive, that a course of catechetical lectures will no 
 sooner lead to this result, than the system of bible class 
 instruction, so eminently useful wherever it has been 
 adopted. The one is but a modification of the other. It 
 is the object of both systems to impress upon the minds 
 
THE PRACTICE DEFENDED. 17 
 
 of the young, the momentous truths of divine revela- 
 tion. 
 
 I do not deny that some ministers have received per- 
 sons into full communion with the church, after a 
 systematic course of religious instruction, without requi- 
 ring the evidences of genuine piety. And I know that 
 wherever this plan has been pursued, the result has 
 been lamentable in the extreme, Formality in religion, 
 and the habitual neglect and violation of duty, must 
 inevitably attend this policy. For whoever is not im- 
 bued with the spirit of the gospel, must necessarily be 
 as dead as the letter itself. I have seen members of the 
 church who have arrived at the age of thirty or forty 
 years, and have never partaken of the Lord's supper 
 since the day of their confirmation, fifteen or twenty 
 years ago. For fifteen or twenty years, ever since they 
 united with the church, they have lived in the constant 
 neglect of duty. Such individuals are destitute of all 
 evangelical zeal. They perform no act, which, by the 
 disinterestedness of its motive, impels others to exertion 
 in the sacred cause of Christ. Every thing they do, is 
 done in the cold, calculating spirit of selfishness. They 
 are prayerless, and unconcerned about the salvation of 
 others. And were the conversion of the world to de- 
 pend upon their efforts, it would never take place. 
 
 But if there are members of this character in the 
 church, it may be in consequence of ministerial negli- 
 gence, or of self-deception. It cannot be the result of 
 a plain statement of gospel truth, when the mind is 
 prayerfully directed to its contemplation. We shall have 
 occasion to advert hereafter, to the important advantages 
 that flow to the church, from the faithful performance 
 
 of this part of ministerial duty. 
 
 *2 
 
18 CATECHETICAL INSTRUCTION. 
 
 It is indeed a matter of deep regret, that, in any in- 
 stance, a mere theoretical acquaintance with the doc- 
 trines and precepts of the gospel, has been considered 
 a sufficient ground of admission into church commu- 
 nion. But there is an evil, of equal, if not greater 
 magnitude, in a church, composed of members, whose 
 attention has perhaps been suddenly arrested by listen- 
 ing to a single discourse, and who, on the very first 
 indication of any thing like zeal for the service of God, 
 or anxiety for their individual happiness, have been 
 hurried into church-fellowship — their minds unenlight- 
 ened, save by the solitary gleam of knowledge, to which 
 they owed their first impressions. There is a spirit of 
 proselytism abroad, which cannot be too severely cen- 
 sured, when it introduces into the church, the certain 
 means of its corruption. And it is to be feared that 
 there are ministers of the gospel, who are less solicitous 
 to swell the ranks of true believers, than to increase 
 the strength and influence of party. 
 
 Make the sinner acquainted with the fundamental 
 principles of inspired truth ; the humility he must exer- 
 cise, the sorrow he must feel for past offences, the sac- 
 rifice he must make of this worlds pleasures, perhaps 
 of friendship ; tell him of the important duties he will 
 be required to perform as a "follower of the Lamb;" 
 and if he shrink not from the trial then ; if with an 
 intimate knowledge of the prominent features of the gos- 
 pel system, he is still willing to embrace it ; if pride, 
 self-sufficiency, and self-interest, try their influence over 
 him, in vain, there will be some reason for the belief, 
 that his wishes are sincere, and his purposes firm. 
 
 The injury sustained by the church, in the admission 
 
THE PRACTICE DEFENDED. 19 
 
 of members who are unenlightened in regard to Chris- 
 tian doctrine and duty, may be referred to the following 
 heads : 
 
 1. Apostacy is one of the fatal consequences of this 
 mistaken policy. Persons who have been received into 
 the church, while ignorant of the first principles of gos- 
 pel truth, and who become eventually enlightened, are 
 often so startled, by their hitherto unsuspected obliga- 
 tions, that they "go back unto perdition." How many 
 instances of this kind does the history of the church 
 afford, especially "in these latter days!" How many 
 are there, who refuse to walk with Christ, as soon as 
 they become aware of the sacrifices which his service 
 demands, and are made acquainted with the duties, which 
 the moral precepts of the gospel impose ! 
 
 2. Every act of apostacy lowers the profession of the 
 gospel, in the esteem of many who are yet on the side 
 of the world. It frequently determines the wavering in 
 favor of sin, and confirms in the infidel, a spirit of un- 
 belief. 
 
 3. The individual who professes Christianity, while 
 ignorant of its principles, may be driven into the lowest 
 depths of scepticism. Let him but hear or read the 
 arguments of the unbeliever, and if no kind friend is 
 near to expose their sophistry, he may, first, begin to 
 waver, until, driven to desperation, by mistaking his 
 own ignorance for the weakness of his cause, he be- 
 comes an infidel himself. The wide and rapid spread 
 of infidelity, in the present day, is to be attributed in 
 part, without a question, to this simple, but mischievous 
 and extensively operating cause. 
 
 4. Ignorance of Christian doctrine and duty, tends 
 
20 CATECHETICAL INSTRUCTION. 
 
 directly to form the character of the Enthusiast. Indi- 
 viduals destitute of the knowledge of the doctrines and 
 moral precepts of the gospel, and admitted into the 
 church while their minds are comparatively unenlight- 
 ened, may have a species of zeal ; but it will be directed 
 in all its efforts by their limited and distorted views. 
 Hence the church is often brought to lament the impru- 
 dent measures of its well-meaning, but mistaken friends. 
 And in most cases it will be found impossible to check 
 this zeal, or give it a new and more useful direction. 
 Self-conceit, the offspring of ignorance, will generally 
 resist every effort of truth, to curb, in the unenlightened 
 mind of the enthusiast, those wild and turbulent feelings, 
 to whose impulse he implicitly yields. And in such a 
 character there is a spirit of censoriousness, which con- 
 demns all the efforts of an enlightened zeal, as the fruits 
 of lukewarmness and indifference. These are the per- 
 sons who believe the end justifies the means, and make 
 utility the ground of their proceedings, instead of the 
 plain directions of revealed truth. The tendency of all 
 this is, to create disorder and schism in the church. 
 
 5. Ignorance also begets self-righteousness. 
 
 6. The last consequence of ignorance to which I shall 
 allude, is that gross and glaring inconsistency, which 
 has done more injury to the church than all other 
 causes united. Many who enter the church with wrong 
 impressions of truth and duty, desire to maintain their 
 good standing, though, at the same time, they are world- 
 ly-minded, and neglect almost every obligation. Conse- 
 quently, their professions of piety are loud and frequent, 
 but while they call upon God with their lips, their 
 hearts are far from him. Nothing can be more hurtful 
 
THE PRACTICE DEFENDED. 21 
 
 to the interests of religion, than the dissimulation of its 
 professed friends. 
 
 In regard to the important benefits, which flow to 
 the church from every accession of those who have a 
 zeal according to knowledge, they are so obvious, we 
 need scarcely offer a single remark. 
 
 1. The knowledge of gospel doctrine and duty, tends 
 to promote harmony of feeling and unity of action 
 among all the members of the household of faith. The 
 more expansive and evangelical the Christian's views, 
 the less will he feel . the influence of a Sectarian spirit. 
 The ages of persecution have always been, emphatical- 
 ly, ages of ignorance. Ever since the protestant Refor- 
 mation, the light of truth, shining from the sacred page, 
 has been struggling to penetrate the systems of human 
 invention that have obscured it ; and now, in this age 
 of candid investigation and enlightened inquiry, Chris- 
 tians begin to see that they stand on common ground, 
 and are fast uniting to promote those mighty schemes 
 of benevolence, which are intended to benefit all man- 
 kind. The Bible Society is a monument of enlightened 
 Christian zeal. It serves to illustrate, that a true knowledge 
 of the doctrines and moral precepts of the gospel, tends 
 to unite believers of every name — to create and cherish 
 that harmony of feeling, which leads to unity of action as 
 its natural result. The same may be said of the connec- 
 tion lately formed, between the Home Missionary Society 
 and the Parent Missionary Society of the Lutheran church. 
 It becomes necessary then, in a day like this, to foster 
 this spirit of union, by affording to all applicants for 
 admission into the church, the most enlarged views of 
 duty, so that they may be prepared to take a right stand 
 
22 CATECHETICAL INSTRUCTION. 
 
 in tlic great enterprises of the age. These views may 
 of course be acquired, and ought to be expanded by 
 reading. But it is a notorious fact, that many of the 
 members of our church have not been accustomed to 
 read the religious intelligence of the day: and every 
 minister should therefore specify, in his lectures to cate- 
 chumens, the most prominent benevolent operations of 
 the age, explain their design, and earnestly enforce their 
 claims to the co-operation of every follower of Christ. 
 At the same time, he should recommend to their pat- 
 ronage, some religious periodical, as a vehicle of intel- 
 ligence concerning the spiritual condition and wants of 
 mankind, and as suggesting methods, to extend to the 
 whole human race, the blessings of the gospel. 
 
 2. The undeviating consistency of the enlightened 
 Christian takes from the infidel his most powerful weap- 
 on of attack. The truly enlightened Christian is equally 
 averse from the misguided zeal of the enthusiast, and 
 the cold, selfish policy of the mere nominal professor. 
 He advances in the middle path of steady perseverance 
 and noble enterprise, unerringly pointed out in divine 
 revelation. 
 
 When the principles of the gospel fail to regulate 
 the moral character of those who profess them, the in- 
 fidel gains an important advantage in his contest with 
 truth. He holds up the inconsistency of nominal be- 
 lievers, to the ridicule of those whom he wishes to per- 
 suade ; and the censorious, uncharitable spirit of the 
 unenlightened enthusiast, as well as the carelessness and 
 inactivity of the mere formalist, are employed as argu- 
 ments against Christianity itself — and too often with 
 the most startling success. Such persons, most gene- 
 
THE PRACTICE DEFENDED. 23 
 
 rally, and perhaps invariably, assume the responsibilities 
 of the Christian profession, before they are acquainted 
 with the theory of gospel truth, and hence their incon- 
 sistency arises, in the first instance at least, rather from 
 ignorance of duty, than from a wilful inattention to 
 its known suggestions. Now were these individuals 
 properly enlightened before entering the church, they 
 would either be prepared for the discharge of Christian 
 duty, otherwise, they would be careful not to undertake 
 its performance. It is therefore in the power of minis- 
 ters to prevent this evil in a great degree, if not entirely, 
 by opposing hasty admissions, and by requiring candi- 
 dates for confirmation, to have a distinct and clear know- 
 ledge of the doctrines and precepts of Christ, before they 
 embrace his religion, by a public profession of faith. 
 
 The Christian, who has acquired a sanctified know- 
 ledge of the truth, is neither censorious, uncharitable, 
 nor inactive. He aims unceasingly, to advance the in- 
 terests of the righteous cause in which he is enlisted, by 
 means, sanctioned in the precepts and example of his 
 divine Redeemer. In his contest with the enemies of 
 truth, he wields the weapons of persuasion. Long-suf- 
 fering, forbearance, and gentleness, are the inseparable 
 attributes of his character. His piety is without osten- 
 tation. He walks humbly before God. And though the 
 unbeliever may have no desire to imitate his actions, or 
 to be controlled by the principles in which they arigi- 
 nate, he, nevertheless, finds it impossible to withhold his 
 admiration and respect. It is easy to determine, what 
 would be the consequences, were every member of the 
 church thus equipped for his spiritual warfare — consist- 
 ent, gentle and forbearing in all his efforts, and yet 
 
21 CATECHETICAL INSTRUCTION. 
 
 wielding "the sword of the spirit," with a skill, not to be 
 resisted, and an energy of purpose not to be subdued. 
 The church would go on in the might of her own strength, 
 conquering and to conquer, and the lovely illustrations 
 of the practical influence of Christianity, afforded in the 
 conduct of every follower of the Lamb, would consti- 
 tute a perpetual barrier of defence, against which the 
 shafts of infidelity would be directed in vain. 
 
 Again : The zeal of the enlightened Christian pre- 
 sents a worthy example to those who are just entering 
 on the path of Christian duty ; and in this respect it 
 is of eminent advantage to the interests of the church. 
 The young disciple of Christ, who finds himself sur- 
 rounded by examples of consistent and devoted piety, 
 finds the path of duty plain before him; for these ex- 
 amples accord precisely with those impressions which 
 have been fixed upon his mind, in the prayerful and 
 attentive study of the revealed will of God. 
 
 Arid finally we remark that the enlightened Christian 
 is secure from the influence of error, and consequently, 
 in a great degree, free from the danger of apostacy. 
 Systems of religious belief, sustained only by human 
 authority, have no other influence on his mind, than to 
 increase his attachment to "the faith once delivered to 
 the Saints." His firm belief in the doctrines of revela- 
 tion, administers to his soul, a hope, as sure and stead- 
 fast as the eternal foundation on which it is based. And 
 he is able to give a reason for this hope whenever it is 
 demanded. The moral precepts of the gospel are the 
 rule of his life, and thus, all his actions are the fruits 
 of a living faith, and his moral character is gradually 
 
THE PRACTICE DEFENDED. 25 
 
 advancing toward that point of perfection, which it must 
 gain, to be meet for the enjoyments of heaven.* 
 
 These are, briefly, the results that flow from the sanc- 
 tified knowledge of the doctrines and moral requirements 
 of the gospel. We are saved by faith: but this saving 
 faith cannot exist until the objects of belief are present- 
 ed to the mind. The Bible is " the sword of the Spirit," 
 and the influence of the spirit can only be felt where 
 the essential truths of the Bible are known. There may 
 be knowledge without faith, but there cannot be faith 
 without knowledge. There may be zeal where the mind 
 is comparatively unenlightened, but it is not the zeal that 
 gives impulse and direction to the actions of the true 
 believer. 
 
 It is the object, and the only object, of catechetical 
 instruction, to present to the mind the doctrines and 
 moral precepts of revealed truth; to represent man as 
 he is, depraved and helpless in his moral nature ; to 
 direct his attention to the means of his restoration to 
 moral purity, and consequent happiness as a moral be- 
 ing; to urge the claims of the Creator upon human 
 
 * It may be said that we are are arguing in favor of points conceded 
 by every one. They may be generally conceded in theory, but practi- 
 cally, they are by many opposed. A writer in the N. Y. Evangelist, 
 who laments the state of things produced by hasty admissions in the 
 presbyterian church, recommends the establishment of a "probation 
 class," where those who wish to unite with the church, may become 
 acquainted with Christian doctrine and duty. And are not the evils of 
 which this writer complains, alarmingly prevalent in our own church ? 
 If not there can still be no impropriety in guarding against them. Let 
 us not overlook the fact,, that our presbyterian brethren begin to see, 
 and feel, and acknowledge the necessity of an arrangement which has 
 always existed in our church. Every class of Catechumens, is "a pro- 
 bation class.' ' 
 
 3 
 
26 CATECHETICAL INsTRLCTIOX 
 
 obedience; in a word. to bring the sinner to his God. 
 In every ease, where this result is not produced, it is to 
 be attributed to the same cause, that renders the preach- 
 ing of the gospel so often ineffectual in its solemn appeals- 
 to the human heart. 
 
 There is one advantage, connected with the system 
 of catechetical instruction, which every faithful minister 
 of our church has found to be of inestimable importance. 
 It affords him an opportunity to assemble together the 
 young, at stated periods, when he can impress upon 
 their minds the sublime doctrines of everlasting truth, 
 and teach them their individual obligation to remember 
 their Creator. Every member of the class is separately 
 addressed, and none, therefore, can escape the counsels 
 and admonitions of the gospel. These solemn lessons, 
 sent home to the heart by the spirit of the Highest, often 
 create permanent impressions of duty: and it is a scene 
 of no ordinary interest, when a band of young immor- 
 tals, thus trained up for heaven, are solemnly dedicated, 
 by the imposition of hands, to the service of their God, 
 And is it not a matter of the utmost importance, to 
 enlist on the side of truth, the devoted activity of the 
 young, and not suffer them to be thrown, unprotected, 
 amid the gay fascinations of the world ? "What Chris- 
 tian parent does not feel interested in the religious edu- 
 cation of his child ! And what period of life is more 
 favorable to moral impressions, than that of youth ! 
 
 I was conversing the other day with an old man, who 
 enjoyed the advantages of catechetical instruction at a 
 very early age, and was received into the church. He 
 is an enlightened and devoted Christian. I was not 
 only pleased, but edified, m listening to his lucid and 
 
THE PRACTICE DEFENDED. 27 
 
 correct views of divine truth and human responsibility. 
 1 recollect that, among other things, we were speaking 
 about a bell which had been lately purchased by the 
 congregation to which he belongs. Said lie : « I love 
 to hear the sound of the bell, it seems to invite us to 
 the house of prayer. Indeed, we have many calls to 
 visit the sanctuary. The Bible calls: the ministers of 
 religion call ; conscience calls ; and the bell calls." This 
 is one example of the sanctified influence of early re- 
 ligious instruction. The lessons, imparted to the youth- 
 ful mind of this aged servant of Christ, have expanded 
 into the most enlarged and enlightened conceptions of 
 duty. And the unwritten history of the church, if ex- 
 plored, would afford many exemplifications, equally inter- 
 esting, of the truth of that inspired dictate: " Train up 
 a child in the id ay he should go ; and when he is 
 old he will not depart from UP 
 
 Travellers of intelligence and learning have recorded 
 their testimony in favor of the German system of religious 
 instruction, and have stated, that in Germany they had 
 not met with a child of twelve or fourteen years of age, 
 who was not intimately acquainted with the most impor- 
 tant historical and doctrinal parts of the Old and New 
 Testament And it is presumed, that in an age like this, 
 when it is the prayer and desire of every enlightened 
 Christian to witness the universal establishment of Sun- 
 day schools, and Bible classes — it is presumed, I say, 
 that in an age like this, none but those who are ignorant 
 of the advantages secured to the church and the world 
 by the early religious instruction of every succeeding 
 generation, will find fault with a system which aims to 
 accomplish this interesting and momentous result. It is 
 
28 CATECHETICAL INSTRUCTION. 
 
 for the infidel to denominate the firm, unwavering faith 
 of the enlightened Christian, the prejudice of early edu- 
 cation — but if the mind of man can be prejudiced in 
 favor of truth, and be made to yield to its influence, his 
 eternal interests are safe. 
 
 In conclusion I would exhort every parent and every 
 guardian of youth, to bring those, whose immortal inter- 
 ests are intrusted to their charge, under the influence of 
 early religious instruction. I would urge every minister 
 oi our church to be faithful to this part of his duty. Let 
 him adhere strictly to that system of preparatory instruc- 
 tion, which has enjoyed the sanction of the most illus- 
 trious servants of the church, from the earliest period of 
 its establishment, through every succeeding a^e, and 
 which lias been honored with the approbation of heaven, 
 as the conversion of thousands will testify ; and he may 
 confidently look for the most pleasing and beneficial re- 
 sults. Let the young, throughout the church, be early 
 taught to revere the principles of the gospel, and it is 
 easy to trace the tendency oi this course in all its bear- 
 ings, and in the remotest exercise of its influence. The 
 turbulent spirit of the proud and self-conceited enthusiast 
 will be quelled ; the boastings of infidelity will be hush- 
 ed ; harmony of feeling will lead to unity of action, 
 among Christians of every name, and the efforts of an 
 enlightened zeal will every where contribute to the rapid 
 and wide dissemination of gospel truth, until t: the know- 
 ledge of the Lord will cover the earth as the waters cover 
 the sea," and the dawn of a brighter day will rise upon 
 the nations. 
 
ADDRESS TO CATECHUMENS. 
 
 There are two momentous considerations which ought 
 to be impressed upon the minds of those who intend to 
 enter on a course of catechetical instruction. 1. The 
 importance of the duty. 2, The manner in which it 
 must be performed to result in lasting advantage to the 
 soul. 
 
 I. The importance of the duty will appear evident, 
 if we consider it as the study of the sacred Scriptures : 
 that revelation of God to man which describes the attri- 
 butes of the divine character, makes known the will of 
 the Creator, and points out to the soul the path of end- 
 less enjoyment Regarded in this light, the duty on 
 which you are about to enter appears momentous indeed. 
 In the course of your inquiries, you will discover the 
 true character of the Almighty, as well as the relation 
 which you sustain to him and your fellow beings. The 
 soul is what gives value and dignity to human nature, 
 and distinguishes man, in an eminent degree, from the 
 mere animal creation around him. It is this that lives 
 forever; and the future happiness of the soul is insepa- 
 rably connected with its redemption and purification. 
 With what interest, ,then, ought we to enter upon the 
 
30 ADDRESS TO CATECHUMENS. 
 
 contemplation of truths, which bring to light the means 
 of constituting the soul, the habitation of everlasting 
 peace. 
 
 The volume that contains these momentous disclo- 
 sures, is composed of the books of the Old and New 
 Testaments, written at u sundry times, and in divers 
 places," by men divinely appointed for this express pur- 
 pose. The canon of the Old Testament consists of Gen- 
 esis, Exodus, Leviticus, Numbers, Deuteronomy, (generally 
 termed the five books of Moses,) Joshua, Judges, Ruth, 
 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, 
 Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesi- 
 astes, The Song of Solomon, Isaiah, Jeremiah, Lamen- 
 tations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, 
 Jonah, Micah, Nahum, Habakkuk, Zaphaniah, Haggai, 
 Zechariah, and Malachi. The canon of the New Testa- 
 ment consists of the gospels of Matthew, Mark, Luke, 
 and John, embracing the record of many events in the 
 life of Christ and others, especially his immediate disci- 
 ples, and containing besides, that system of doctrine which 
 the Saviour taught whilst on earth. Then follows the 
 Acts of the Apostles. These five books are strictly speak- 
 ing, historical and doctrinal. Next are the Epistles, ex- 
 clusively doctrinal, viz: The Epistles of Paul to the 
 Romans, Corinthians, (of which there are two.) Galatians, 
 Ephesians, Phillipians, Colossians, Thessalonians, (two) 
 Timothy, (two) Titus, Philemon, and Hebrews. Then 
 comes the Epistle of James, the 1 and 2 of Peter, the 
 1, 2 and 3 of John, and that of Jude. And last the 
 Revelation of St. John, (prophetical.) 
 
 We will not attempt to enter into an elaborate and 
 systematic proof of the divine authority of the Sacred 
 
ADDRESS TO CATECHUMENS. 31 
 
 Scriptures, as it would be remote from our present ob- 
 ject. Though it may be well to state, that the enemies 
 of revealed truth have never been able, with all their 
 sophistry and cunning, to invalidate the testimony which 
 goes to establish the belief in the mind of the candid 
 inquirer, that the Bible is a divine revelation. 
 
 a. The writers of the New Testament, could have 
 been influenced by no conceivable motive, to impose 
 upon the credulity of mankind, for their efforts to dis- 
 seminate their peculiar opinions, exposed them to poverty, 
 persecution, and death. If what they relate is untrue, 
 they must have been deceived themselves ; but this could 
 not have been the case, because they were eye witnesses 
 to the mighty works of Christ, the certain evidences of 
 his exalted character ; and they were well aware, that a 
 Being so eminently distinguished by every estimable 
 quality, and who possessed every opportunity of knowing 
 the truth, could not deceive them either voluntarily, or 
 without design. But if the records of the Evangelists are 
 true, then all the other writings of the New Testament 
 are equally so, for we learn in the Acts of the Apostles, 
 written by Luke, that the apostles were filled with the 
 Holy Ghost on the day of Pentecost, and as inspired 
 men, they were of course taught directly from above, in 
 regard to all the doctrines they proclaimed. By this sim- 
 ple process of reasoning we arrive at the conclusion that 
 the Gospel is authentic in its historical details, and of 
 divine origin in reference to its doctrines. 
 
 The books of the Old Testament are equally deserving 
 our regard as a divine revelation, for they received the 
 sanction of the Messiah himself. He says: "Think not 
 that I am come to destroy the law or the prophets: I 
 
38 HM8M TO OATKc Ul'MUNS. 
 
 am not come to destroy but to fulfil." v Matth. v. 17.) 
 
 It is worthy of remark here, that the term -the law or 
 the prophets," employed on this occasion, was the popu- 
 lar expression, when spooking of the whole canon. And 
 the testimony of the apostle Peter is not less decisive : 
 •■The prophecy bome not in old tune by the will of man: 
 hut holy men of God Spoke as they were moved by the 
 
 Holy Ghost" (8 Peter, i. ML) 
 
 />. Indeed, the miracles which many o\ the sacred 
 writers performed, as well as the prophecies they utter- 
 ed the most important of which, have been ful tilled in 
 Christ* establish beyond a doubt the divine authority of 
 the Scriptures* 
 
 c. And besides, there is a speciesof internal evidence 
 
 which adds materially to the weight of testimony m favor 
 of the Old Mid New Testament being a divine revelation: 
 we allude to the perfect and uninterrupted consistency 
 
 o( all its parts. Kvory revealed doctrine of the Bible, in 
 as far as it is comprehensible to the human understand- 
 ing, will be found but a link in the grand chain of sys- 
 tematic truth, whilst there is a perfect agreement between 
 its historical records, in every essential particular. 
 
 (/. There is another species ol evidence in favor of the 
 Christian religion which we feci bound to notice, as it 
 accumulates every day, and is in itself eminently impor- 
 tant. We mean . < ciplcs over 
 •}/ o:/nr. and the care exercised over it by a super- 
 intending power. Whilst the foundations of human sys- 
 tems of religious opinion have been undermined, the 
 religion of Christ is extending its iniluence wider and 
 wider, and promises, by the aid o( proper effort, soon to 
 SWay the whole moral creation on earth, with its srentle 
 
ADDRESS TO CATECHUMENS. 33 
 
 purifying power. Even in the dark ages, when its 
 glory seemed to be extinct, the spark that was again to 
 fire the spirit of candid investigation, glowed faintly 
 amid monastic seclusion. And in the sixteenth century, 
 the Light of truth, penetrating with its rays the lurid 
 mass of superstition and error that had so long obscured 
 it, again beamed forth in cloudless splendor. Since that 
 period its progress has been onward; laying bare the 
 abuses of the Romish Church; easting pagan idols from 
 their shrines; and threatening at this moment, to expose 
 the delusion of Mohammedan faith, and enlighten the 
 benighted minds of its zealous defenders. In a word, 
 the splendid triumphs of Christianity lead us to believe 
 that "The gates of hell will not prevail against it." 
 
 e. The divine origin of the religion of Christ is further 
 evident from its influence on the world. It improves 
 the moral condition of mankind, and purifies that heart 
 which is the home of every degrading and unholy pas- 
 sion. It refines the pleasures of human intercourse, and 
 creates in the mind of every individual who is subdued 
 by its power, and yields to its requirements, an abiding 
 interest in the present and eternal welfare of those around 
 him* In the lull and unresisted exercise of its authority, 
 it scatters the blessings of peace, and forbids the tumult 
 of war, and the discord of civil dissension. It gives a 
 delightful character to the laws and customs of nations ; 
 elevates woman to her legitimate station in society; con- 
 verts the fierceness of uncivilized man into the gentleness 
 of the dove ; tempers the thousand ills and vicissitudes 
 of life ; breathes into the poor man's heart the spirit of 
 resignation; breaks down all those distinctions of human 
 character that are not sustained by virtue ; and inspires 
 the soul with the hope of immortality. 
 
34 ADDRESS TO CATECHUMENS. 
 
 f. Another evidence of the divine origin of the gospel) 
 
 is the constant fulfillment of its prophetic declarations. 
 Hence you perceive, my young friends, the necessity of 
 becoming acquainted with principles so eminently advan- 
 tageous in their practical influence, and enjoying the 
 sanction of heaven. The diligent and faithful study of 
 that blessed volume, in which these principles are set 
 forth, will lead you to the fountain of truth, wisdom, and 
 happiness. You will there discover the chief good of 
 the soul, as well as the certain means of its attainment. 
 You will be brought to feel your own guilt as moral 
 beings, and to admire that plan of redeeming grace, 
 where "mercy and truth have met together/' 
 
 The catechism you hold in your hand, arranged by 
 the great and pious Luther, contains all the knowledge 
 essential to guide man to heaven, and is used as a text 
 book by the ministers of our church, in explaining to 
 the young the sublime doctrines of revelation. It con- 
 sists of five parts. I. The ten commandments. II. The 
 apostolic creed, or articles of the Christian faith. III. 
 The Lord's prayer. IV. The sacrament of Baptism. 
 V. The sacrament of the Lord's supper. And then fol- 
 lows a brief, systematic analysis of the principles of the 
 Christian religion. 
 
 The study of this volume is not to supercede the 
 diligent reading of the Scriptures of the Old and New 
 Testament; for as you become interested in the great 
 truths here laid down, you will necessarily have recourse 
 to the writings whence they are derived, for proof of 
 their correctness, and illustration of their meaning; and 
 especially to peruse the interesting history of those emi- 
 nent characters who proclaimed them — the Prophets — 
 
ADDRESS TO CATECHUMENS. 
 
 35 
 
 Christ, and his Apostles. Human creeds and expositions 
 may be wrong ; but the oracles of God are a sufficient 
 and the only rule of faith and practice, and on this 
 foundation our hopes must rest to be firm and steadfast. 
 It is the object of catechetical instruction to excite such 
 an interest in the disclosures of revealed truth, as will 
 lead you to the source of correct spiritual knowledge — 
 the Bible itself. If this object is not gained, it fails to 
 accomplish its only legitimate end. 
 
 II. The next point of consideration is the manner in 
 which this duty of searching the Scriptures must be per- 
 formed, to promote and secure the lasting welfare of the 
 soul. 
 
 1. It is essential that you enter upon the discharge of 
 this duty with a teachable disposition. This disposi- 
 tion must be formed immediately by the spirit of God, 
 and mediately, by a sense of the utter impossibility of 
 our obtaining the knowledge most essential to the peace 
 and purity of the soul, without a divine revelation. The 
 history of the human mind illustrates the very limited 
 range of its capacities. The most renowned of the hea- 
 then philosophers, who were rapt in the contemplation 
 of spiritual things, acknowledged the necessity of a reve- 
 lation from heaven, and left the world without the certain 
 hope of immortality. We may infer from the works of 
 nature that the Creator is distinguished by wisdom and 
 power : but the light of nature does not reveal the in- 
 finite love of God, as displayed in the gift of his own 
 Son. The glorious doc:rine of Atonement is peculiar to 
 the gospel, as well as all those interesting disclosures, 
 on which the hopes of man, as an immortal being, are 
 based. The depraved condition of the soul : the fall 
 
3G ADDRESS TO CATECHUMENS. 
 
 of man from a slate of innocence ; the necessity of an 
 offering for sin ; the tri-unity of God ; the efficacy of 
 prayer; and many other truths equally important, were 
 never dreamt of, in the sublimest reveries of the human 
 mind, until the light of divine revelation shed its beams 
 upon the intellectual world. These considerations should 
 make us willing to be taught from above. With a child- 
 like confidence we should open the volume of inspiration, 
 and drink in those rich streams of spiritual knowledge, 
 which it abundantly supplies. For it is the only guide 
 to happiness. Without it, we are like the mariner who 
 floats upon the trackless ocean, without a compass or a 
 star to direct him in his course ; and even with it we 
 may be lost, if we suffer the pride, or prejudice of our 
 nature, to reject its humiliating truths. 
 
 But you ask : Is not this filial disposition to be formed 
 by the spirit of God? I answer, yes — for without its 
 influence the enmity of the natural heart cannot be over- 
 come. We dare not speculate on the mysteriousness of 
 its gracious operations ; but it is certain, that every 
 hearer and reader of the word may be savingly benefited 
 by the knowledge he acquires. There is therefore noth- 
 ing to discourage the hope, if indulged, that such a state 
 of mind, as is essential to just impressions of duty, may 
 be attained. You may yield to the perverseness of your 
 own hearts, or the pleasures of sin, even after your reli- 
 gious obligations have been plainly stated, and as plainly 
 understood; but this is an evidence that you have re- 
 sisted the Holy Ghost, rather than a proof that you have 
 never felt its power. If the seed that is sown brings 
 forth no fruit, it is not because the rain refuses to des- 
 cend, and the sun to shine upon it ; it is choked by 
 
ADDRESS TO CATECHUMENS. 37 
 
 them, or there is no depth of soil, and hence it withers 
 and dies. When the seed of instruction is scattered in 
 the human heart, the genial influence of the spirit is 
 there to quicken and bring it into life, and if the young 
 twig withers before the lovely fruits of piety appear, ei- 
 ther the soil is barren, or the tender plant is choked by 
 the cares and pleasures of the world. Do you wish to 
 approach the sacred oracles with a child-like confidence, 
 only yield to that influence which the spirit of God is 
 waiting to exert. There is a time, it is true, when the 
 power of the spirit is no longer felt, but this only in 
 cases which have been rendered hopeless by a long re- 
 sistance to its divine energy; If you sincerely desire to 
 enter upon the study of the word of God, to seek your 
 own salvation, you have every reason to look for aid 
 from above, in the cultivation of such a state of mind as 
 will materially contribute to render the truths of the 
 gospel " a savour of life unto life" to your souls. 
 
 2. But you are likewise to engage in this important 
 duty in a spirit of prayer. The blessings of Provi- 
 dence, it is true, are scattered indiscriminately, and the, 
 operation of the laws of nature, established by* the Cre- 
 ator, is calculated to affect the happiness of all alike ; 
 for "he sends his rain on the just and on the unjust."' 
 But you are not to expect the enlightening influences of 
 the holy spirit without asking them. The necessity of 
 the spirit's aid in the profitable investigation of divine 
 truth will appear, if you take into consideration the fact, 
 that you have often perused the gospel without feeling 
 the least interest in its details, and that millions of our 
 race have enjoyed its light, whilst their moral characters 
 have remained unchanged. You must ever bear in mind, 
 
 4 
 
3S ADDRESS TO CATECHUMENS. 
 
 that your desires and inclinations are opposed to the will 
 of heaven ; that the natural man, or the unregenerate 
 heart is at enmity with God ; that it is not subject to 
 his law, and that consequently, if you are to be benefited 
 by the study of the divine will, this unfortunate bias of 
 the mind, which we all inherit as the sons and daugh- 
 ters of Adam, must be overcome by some powerful in- 
 fluence. This influence, so effectual in subduing the 
 prejudices of the human heart against the doctrines of 
 revealed truth, we are taught to believe, is the Holy 
 Ghost. 
 
 The plain declarations of Scripture also lead us to in- 
 fer that unless our understandings are enlightened from 
 above, the mere perusal of the word of life will avail us 
 nothing. The Bible is called " the Sword of the Spirit.' 5 
 To be effectual, therefore, it must be wielded by that spirit 
 whose instrument it is. "Without this accompanying in- 
 fluence, you may be induced to admire the morality of 
 the gospel, the forgiveness and benevolence it inculcates, 
 but you can never be brought to feel your depraved con- 
 dition as moral beings, and the necessity of a change of 
 moral character, before you can dwell in the presence of 
 a holy God. Without this accompanying influence you 
 will never be willing to devote your best services to him 
 who has said, "My son, give me thy heart." 
 
 That the enlightening influences of the spirit are 
 granted in answer to prayer, is a truth which we 
 have every reason to believe. It is established, not only 
 by the experience of every Christian, but also by the au- 
 thority of divine revelation. " If any of you lack wis- 
 dom, 7 ' says St. James, " let him ask of God, that gireth 
 to all men liberally, and upbraideth not ; and it shall be 
 
ADDRESS TO CATECHUMENS. 39 
 
 given him. But let him ask in faith, nothing waver- 
 ing." The wisdom here spoken of, is the wisdom con- 
 veyed to the mind through the gospel, and impressed 
 upon the understanding by the spirit of truth ; it is that 
 saving knowledge of ourselves and the will of the Cre- 
 ator, which leads us to "make our calling and election 
 sure." If then, my young friends, you desire to be thus 
 eternally benefited by the study of the sacred Scriptures 
 in which you are now engaged, you must offer up a 
 fervent petition, whenever you enter upon the discharge 
 of this solemn duty, to that Being who is the fountain 
 of knowledge and wisdom, and who is able and willing 
 to enlighten and instruct the children of men in the 
 way of his commandments. If you cultivate and cher- 
 ish this spirit of humble dependence on the aid of your 
 heavenly Father, you will not be doomed to read the 
 Bible in vain. You will find it sharper than any two- 
 edged sword. It will bring to light your own sinful- 
 ness, as well as the danger to which your moral guilt 
 has exposed you ; and, by the administration of its cheer- 
 ing promises, it will gently constrain you to bow before 
 the cross of a crucified Redeemer, there to make an 
 offering of your services and your hearts to him. Be 
 persuaded, then, never to open the leaves of the sacred 
 volume, nor to enter the sanctuary of God, without first 
 seeking that aid from above which is indispensably es- 
 sential to your spiritual improvement, to the acquisition 
 of that saving knowledge, which will guide you in the 
 way of life. Father ! give me thy spirit ! should be the 
 humble, yet confident petition of every inquiring soul. 
 
 3. It is essential that you enter upon the study of 
 the sacred Scriptures, determined to practice every new 
 
40 ADDRESS TO CATECHUMENS, 
 
 duty you discover. The gospel is intended to lead you 
 in the path of duty, for this only is the path of peace. 
 I do not say that you can perform, unaided, the will of 
 the Almighty. And yet, that you have much to do, and 
 that your salvation depends upon your own efforts, is 
 plainly taught in the volume of inspiration. " Come 
 unto me," says the Saviour. If, then, you are sensible 
 of your own weakness and inability as moral beings, re- 
 solve that you will discharge every obligation revealed 
 to you, in the strength of the Lord. You can do all 
 things through Christ. Whilst, therefore, you look ha- 
 bitually to him for assistance, employ your own efforts 
 with diligence, and he will render these efforts success- 
 ful. He will enable you to repent and be humble, to 
 resist temptation, and to let the light of your example 
 shine before the world. 
 
 4. Again : You must be ever mindful that the doc- 
 trines of the Bible are the doctrines of inspiration : 
 and that, as such, they are to be understood in their ob- 
 vious meaning, and not construed, so as to favor the 
 prejudices and sinfulness of the human heart. " The 
 Prophecy came not in old time by the will of man, but 
 holy men of God spake as they were moved by the 
 Holy Ghost." Christ declares, in reference to the grand 
 system of gospel truth, " We speak that we do know, 
 and testify that we have seen ;*' (John, iii. 11.) When 
 the apostles were commanded by the elders of Israel to 
 teach no longer in the name of Jesus, "Peter and John 
 answered and said unto them, Whether it be right in 
 the sight of God to hearken unto you more than unto 
 God, judge ye. For we cannot but speak the things 
 which we have seen and heard ;" (Acts, iv, 19, 20.) — 
 
ADDRESS TO CATECHUMENS. 41 
 
 And in relation to the guilt of attaching any other sig- 
 nification to the disclosures of eternal truth, than that 
 which they plainly bear, St. John has declared in the 
 book of revelation, " I testify unto every man that hear- 
 eth the words of the prophecy of this book, if any man 
 shall add unto these things, God shall add unto him the 
 plagues that are written in this book ; and if any man 
 shall take away from the words of the book of this 
 prophecy, God shall take away his part out of the book 
 of life f (Rev. xxii. 18, 19.) Many persons, erroneously 
 supposing one system of belief as good as another, in as 
 far as the final happiness of the soul is concerned, have 
 rejected all the essential doctrines of the gospel, and 
 adopted others better suited to their own sinful inclina- 
 nations, to which the gospel is opposed. When it is 
 said : M He that believeth shall be saved," the salvation 
 of the soul is promised as the result of a particular kind 
 of faith. Were it not so, the infidel would be as safe, 
 and as sure of everlasting enjoyment as the most devo- 
 ted Christian ; for even the Atheist believes that there is 
 no God — nay, the very devils believe, and tremble. As 
 it is evident, then, that the Saviour alludes to a species 
 of faith as the ground of divine approbation, essentially 
 distinguished from every other, it is equally plain, that 
 this saving faith can be nothing else than the willing as- 
 sent of the mind to the fundamental principles of the 
 Bible, and the constant exhibition of the influence of 
 these principles, in a life of devotedness to the will of 
 the Almighty. But if you cultivate a child-like disposi- 
 tion, and study the sacred writings in a spirit of prayer, 
 there is but little danger that you will be led to reject 
 any doctrine which the gospel reveals. It is, however, 
 
42 ADDRESS TO CATECHUMENS. 
 
 important that you should be warned against the per- 
 nicious sentiment, which in the present age seems to be 
 gaining ground, that it is a matter of little moment what 
 we believe, if we are only honest in the opinions we 
 entertain. 
 
 5. Finally : Let it be remembered, that in searching 
 the Scriptures you are in pursuit of eternal life^ of a 
 crown of glory that fadeth not away, and a place at 
 the right hand of God forever. The religion of Christ 
 cannot be estimated too highly as enriching the plea- 
 sures of social intercourse, spreading the blessings of ci- 
 vilization, and imparting a delightful character to human 
 government. But its chief recommendation consists in 
 its being the grand scheme of redeeming mercy, re- 
 vealed by the Creator to his rebellious offspring. It pla- 
 ces life and immortality in a clear light ; it displays how 
 the forfeited happiness of man may be restored to him, 
 without doing violence to any of the attributes of the 
 divine character, and establishes the Christian's hope of 
 future felicity on a sure basis. It opens the door of 
 mercy to every soul. Its provisions and promises are 
 adapted to men of all conditions, and in every circum- 
 stance of life. It aims to restore all to that elevation 
 of moral purity and spiritual happiness, from which our 
 guilty race has fallen ; the poor as well as the rich, 
 the unlearned as well as the learned, the slave as well 
 as his master. It exhibits the condescension of Deity. 
 It assures us that when the Saviour came into our sin- 
 ful world, '-God was made manifest in the flesh." It 
 relates the heart-thrilling scenes of Gethsemane and Cal- 
 7ary. It points to the cross and the Lamb of God ex- 
 
ADDRESS TO CATECHUMENS. 43 
 
 tended upon it, making atonement for human guilt, by 
 his own vicarious sufferings and death. 
 
 "Behold the man! though scorn'd below, 
 
 He bears the greatest name abore ; 
 The angels at his footstool bow, 
 
 And all his royal claims approve. 
 
 We can regard the volume of inspiration then in no 
 other light than as the guide of the soul to heaven. It 
 begins with the history of the Creation and fall of man ; 
 declares that the promise of a future deliverer was giv- 
 en to our first parents ; displays the deep interest which 
 the Creator felt in human affairs, when he raised up a 
 peculiar people, through whom he transmitted the record 
 of his purposes to future generations ; and contains the 
 history of the sufferings, death, and triumphant resur- 
 rection, and glorious ascension of the long expected 
 Messiah. 
 
 You, my young friends, are about to commence the 
 study of that blessed book, which contains these inter- 
 esting disclosures : and need I add to what has already 
 been said, that they ought to be of unspeakable interest 
 to you? If you enter upon the discharge of this duty 
 with a child-like and a prayerful disposition, and cher- 
 ish continually a sense of its importance, you will soon 
 be persuaded, that you are solemnly obligated, to con- 
 firm, or ratify the promises, made in your behalf, at 
 your baptism, by a public profession of faith. You will 
 know by happy experience, that the service of God af- 
 fords a richer enjoyment to the soul, than the guilty 
 pleasures of the world. Remember, that your duty does 
 not consist in the mere repetition of words, but that 
 
4-1 ADDRESS TO CATECIlUMENa?. 
 
 von nrc to treasure up in your hearts, the solemn les- 
 Boa* ^i inspired truth. You are to make the Bible 
 youi study in reference to your own salvation. You 
 are to discdvei what constitutes the Christian character. 
 Yon are to learn what duties belong to you in your, 
 relation to God and your feU#w-men- And you are to 
 pray without ceasing, lor the enlightening aid of the 
 holv spirit, that the attainment of this knowledge may 
 
 followed by the dedication of yourselves to the ser- 
 
 e of the Almighty. 
 
CATECHUMEN'S GUIDE. 
 
 The following lectures will consist, as the reader is 
 already aware, of brief explanations of the doctrines of 
 Scripture, as they are laid down in Luther's Catechism — 
 doctrines touching the duties which man owes to the 
 Creator, to his fellow-men and himself : together with 
 a practical application, shewing that all men are bound 
 by the most solemn obligations, to act a very important 
 part as moral beings. And may the Spirit of the Highest 
 guide us in this momentous inquiry, and indelibly im- 
 press upon our understandings, by his sanctifying influ- 
 ence these illustrations of revealed truth. 
 
 PART FIRST. 
 
 The first part of the Catechism, as you perceive, in- 
 cludes the ten commandments — and the inquiry that 
 presents itself, before entering upon the explanation of 
 these commandments, is, by whom were they commu- 
 nicated, and what is the character of that Being whose 
 will they contain ? 
 
 Q. What does the first part of the Catechism contain ? By whom were 
 these communicated? 
 
46 DIVINE PERFECTIONS. 
 
 The existence of a God, the Creator and Governor 
 of the universe, is the fundamental doctrine of our 
 Messed religion. This truth is plainly taught in the 
 works of Nature, which indicate, so clearly, contrivance 
 and design, that we are compelled to attribute them to 
 an intelligent creating cause. And besides, we discover 
 in the greatness of these works, the mighty power of 
 Him who formed them, whilst their manifest adaptation 
 to some important and glorious end, bespeaks the wis- 
 dom of their author. But it has been reserved for revela- 
 tion to teach us more respecting the divine character and 
 intentions than the light of nature ever has, or ever could 
 disclose. The Bible declares this God, whose existence 
 is proclaimed by every object of creation, to be infinite, 
 not only in power and wisdom, but in goodness, justice, 
 holiness and truth. According to the testimony of this 
 blessed book, he not only exists, but is uncreated and 
 omnipresent. He is also a spirit, and therefore requires 
 a spiritual worship. Let us briefly attend to 
 
 The Divine Perfections. 
 1. Eternity. The Bible represents the divine exist- 
 ence as without beginning, and declares that it will be 
 without end. This includes the doctrine of self-exist- 
 ence, for all created things must have a beginning. 
 '•Before the mountains were brought forth, or ever thou 
 hadst formed the earth and the world, even from ever- 
 lasting to everlasting thou art God." — (Ps. xc. 2.) 
 
 Q. Does Nature teach us that there is a God ! With no other light than 
 that of nature to guide us. what attributes may we ascribe to the Di- 
 vine Being ? Ans. Power, wisdom, and goodness. Q. Why is the 
 light of revelation preferable to that of nature ? Mention the divine per- 
 fections. What do you mean by his Eternity ? What other doctrine 
 docs this include ? 
 
OMNIPRESEINTCE. 47 
 
 2. Immutability. The Scriptures represent God as 
 unchangeable. He is the same to-day, yesterday and 
 forever. He is the same, or unchangeable in his nature. 
 The lofty perfections of his adorable character cannot 
 change. " He is the Father of lights, with whom is no 
 variableness, neither shadow of turning." — (James i. 17.) 
 
 Hence the divine purposes are equally immutable. 
 Whatever the great Eternal decrees must come to pass. 
 He is true to all his promises, and every expectation of 
 good that has been created by these promises, may be 
 safely indulged. " He is not a man, that he should re- 
 pent."— (1 Sam. xv, 29.) 
 
 3. Omnipresence. We are also taught,, that this God, 
 who is self-existent, eternal, and unchangeable, is pre- 
 sent every where at the very same moment of time. 
 This attribute of his character is indeed essential to the 
 exercise of his providential care, as well as to his moral 
 government. The very fact, that all created things are 
 sustained in existence by his hand, is satisfactory evi- 
 dence that he pervades all nature. " Whither shall I 
 go from thy spirit, or whither shall I flee from thy pre- 
 sence ? If I ascend up into heaven, thou art there ; if 
 I make my bed in hell, behold thou art there. If I take 
 the wings of the morning, and dwell in the uttermost 
 parts of the sea, even there shall thy hand lead me, and 
 thy right hand shall hold me."— (Ps. cxxxix. 7, 10.) It is 
 
 Q. What do you understand by the immutability of God? If the 
 Divine nature is unchangeable, are not the Divine purposes and prom- 
 ises equally so ? What do you understand by the Omnipresence of De- 
 ity % Of what are the arrangements of Divine Providence a proof? Is 
 the Divine Omnipresence essential to the moral government of God? 
 Mention ft passage of Scripture to prove the doctrine. 
 
4S DIVINE PERFECTIONS. 
 
 impossible for. us to explain or conceive the manner in 
 which the divine agency is thus universally exercised ; 
 nor is it necessary to the belief of the doctrine that we 
 should. Its incomprehensibility is no argument against 
 its truth; for let it be remembered that God is a spirit, 
 and who can comprehend the spiritual nature of man 
 himself ? Who can describe the essence of the human 
 soul, or explain the manner of its existence? 
 
 4. Omniscience. If God is present every where, it 
 clearly follows that he must possess the knowledge of all 
 events, and that this knowledge must extend to the most 
 secret thoughts of the human heart. It is a solemn re- 
 flection that the Being on whom we depend for life and 
 all its blessings, as well as the hope of immortality, can 
 enter into the deepest recesses of the soul, and there 
 read the very motives that actuate us. But it is also, to 
 the believer, an abiding source of the richest consolation. 
 Are the righteous persecuted for righteousness sake. God 
 is the witness of all their trials, and theirs is the king- 
 dom of heaven. Does the church languish, '-God is in 
 the midst of her, she shall not be moved : he will help 
 her, and that right early." This attribute of the divine 
 character is referred to by the Psalmist in the 139th 
 Psalm. < : O Lord, thou hast searched me and known 
 me. Thou knowest my down sitting and mine up ri- 
 sing; thou understandest my thought afar off.' 5 
 
 Omnipotence. We learn from the works of nature 
 
 Q. I> its incomprehensibility opposed to its truth ? What do you un- 
 derstand by the Divine Omniscience 1 Is God acquainted with the very 
 
 motives of human action? What influence should this have upon all 
 moral and accountable beings ? With what feelings should every beli- 
 ever regard this attribute ? In what Psalm is it refered to 1 Repeat 
 the passage. 
 
JUSTICE. 49 
 
 Omnipotence. We learn from the works of nature 
 that the power of God is beyond conception great. He 
 created all things out of nothing. He gave existence, 
 not only to the form of the world, but to the matter of 
 which it is composed. He said : " Let there be light, 
 and there was light." (Gen. i. 3.) Nature, however, in 
 as far as we can comprehend it, affords no positive proof 
 that its author is Omnipotent. But here, as ever, the 
 Bible comes to our aid, and assures us that "nothing is 
 impossible with God. 7 ' — (Luke, i. 37. Gen. xviii. 14. 
 Rom. iv. 18, 21.) 
 
 Justice. The divine Being has given certain laws 
 to men, whose observance is perfectly consistent with, 
 and indispensable to, the highest state of enjoyment of 
 which the human soul is susceptible. Even conscience 
 assures us of a future retribution, and that happiness is 
 the reward of virtue, and misery the punishment of vice. 
 But obedience to the moral law of God constitutes vir- 
 tue in the strictest and highest sense, and the impartial 
 administration of this law, which secures the greatest pos- 
 sible degree of enjoyment to the intelligent universe, is 
 denominated Justice. Though there is much misery in 
 the world, and though the best and most exemplary 
 among men are often oppressed and afflicted, this is no 
 argument against a doctrine, whose truth, conscience 
 and revelation combine to establish. The day will come 
 when all men will be judged according to their works. 
 "And will not God avenge his own elect, who cry un- 
 ci. What do you understand by Omnipotence? What do the works 
 of nature prove in reference to the Divine power ? Do they prove that 
 God is omnipotent ? What does prove it ? What do you understand 
 by Justice ? Will God most certainly administer justice ? 
 
50 DIVINE PERFECTIONS. 
 
 to him day and night? I tell you that he will avenge 
 them speedily." — (Luke, xviii. 7, 8. Psalm x. Rom. it. 
 11. Gen. xviii. 25. 2 Cor. v. 10.) "We must all ap- 
 pear before the judgment seat of Christ." 
 
 Holiness. This attribute of the divine character is 
 intimately associated with the one just described. For 
 it is evident, that a Being whose law requires holiness 
 in others, must be holy himself. That is, he loves all 
 moral excellence and every kind and degree of virtuous 
 attainment, whilst he hates every exhibition of moral de- 
 pravity, which is called Sin. It is the object of the 
 moral law to promote the former, and prevent the latter. 
 This attribute is alluded to in the first epistle general of 
 Peter, i. 16 : « Be ye holy, for I am holy." — (Eph. iv. 
 24. Matt. v. 48. 2 Peter, i. 4. Deut. xxxii. 4. James. 
 i. 13. 
 
 Veracity. The infinite justice, holiness, wisdom, and 
 consequent immutability of Ged, lead us to place unlim- 
 ited confidence in all his promises, and to believe that 
 he will eventually accomplish all his high and glorious 
 purposes. The divine justice and holiness require that 
 men should will and act in conformity with the moral 
 law, and the infinite love of the Almighty is also inter- 
 ested in the harmony of the moral universe ; that is, in 
 the obedience of all his intelligent creation, which obe- 
 dience is perfectly consistent with, and indispensable to, 
 the highest degree of happiness attainable by the soul. 
 But the divine wisdom has seen fit to attach a penalty 
 
 Q,. Where will this justice be fully manifest ? A. In Eternity. Where 
 must all men eventually appear ? What is Holiness ? A. Perfect con- 
 formity to the divine law. What do vou understand bv the veracity 
 of God ? 
 
GOODNESS. 51 
 
 to disobedience, and the promise of reward to obedience, 
 to secure this moral harmony. And as all the attributes 
 of the character of God are perfect, and as his determi- 
 nations and arrangements are, consequently, not subject 
 to alteration, we have every reason to believe, that the 
 promises and threatening^ of his word will be fulfilled, 
 and that every expectation which he has created will be 
 realized. " Let God be true, but every man a liar." — 
 (Rom. iii. 4.) " The Strength of Israel will not lie nor re- 
 pent: for he is not a man, that he should repent.'' — (1 Sam. 
 xv. 29. John, iii. 33. Heb, vi. 18. James, L 17. Mai. iii. 6. 
 Gopdness. All the works of nature, and all the ar- 
 rangements of the material world, so evidently adapted 
 to supply the temporal wants, and promote the happi- 
 ness of man, point out to us this attribute of the divine 
 character. Nor is this at variance with the fact, that we 
 often meet with afflictions in our present state of exist- 
 ence. For these are themselves the dispensations of a 
 wise and merciful Providence, and are intended to lead 
 to some important and blessed result. But the system of 
 atonement, established to promote the everlasting interests 
 of the immortal soul, and the gift of his own son, who 
 was appointed to die for our guilty race, afford irresisti- 
 ble evidence that God is Love, and that he has ever 
 entertained for man the most ardent and disinterested af- 
 fection. " God so loved the world, that he gave his only 
 begotten son." — (1 Tim. vi. 17. Psalm ciii. 13. Matt. 
 vii. 9, 10.) 
 
 Q. From what do we learn that God is good ? Are afflictions op- 
 posed to this doctrine 1 In what light are we to consider these ? What 
 affords still more cheering evidence of the love of God than the works 
 of nature and the arrangements of Providence ? 
 
52 DELIVERY OF THE LAW. 
 
 Incompar ability. In all these attributes of character, 
 God is infinitely and therefore incomparably and incon- 
 ceivably great He is infinite in power, knowledge, jus- 
 tice, holiness, truth, and goodness ; and these perfections 
 of the Almighty exalt him far above all created intelli- 
 gences. — (1 Tim. vi. 16. Isaiah, xl. 25. 
 
 Such is the character of the Being who has given to 
 man a moral law ; and his right to govern the moral 
 universe grows out of the very relation he sustains to 
 it, as the Creator and upholder of all things that exist. 
 
 The delivery of the Law. 
 
 The account given by Moses of the occasion on which 
 the ten commandments were delivered to the children of 
 Israel, serves to show the importance attached to them 
 by that Divine Being who revealed them. After the Is- 
 raelites in their journey from Egypt had proceeded as 
 far as Mount Horeb or Sinai, the place where Moses 
 had been commanded to go to Pharoah and demand the 
 freedom of his nation, they pitched their tents, and here 
 God entered into a solemn covenant with his people. 
 The account of this interesting event is thus given by 
 M. Gleig : « On a certain day, the Israelites, who had 
 been forewarned of what was to happen, beheld the 
 mountain enveloped in clouds of smoke, from which vi- 
 vid flashes of lightning from time to time burst forth, 
 
 Q. Is God to be compared with any other being ? In what is he infi- 
 nite ? Is there any other infinite being? What do you understand by the 
 term infinite ? What by the term finite ? Why has Go J a right to govern 
 the moral universe ? Where do we find the account of the delivery of the 
 ten commandments, or moral law ? With the history of what nation is 
 this circumstance more particularly connected I 
 
THE GOLDEN CALF. 06 
 
 whilst awful thunderings shook the rocks to their foun- 
 dations, and filled the hearts of all who heard them with 
 dismay. In the midst of this tumult, the whole congre- 
 gation was removed to a certain line, drawn regularly 
 round the base of the hill, where men, women, and chil- 
 dren prostrated themselves upon the earth, in fearful ex- 
 pectation of what was to follow. In a few moments a 
 trumpet began to sound, increasing in its blasts till it 
 rang throughout the desert : the thunders grew more and 
 more terrible, till suddenly all was hushed, and the voice 
 of God was heard, clear and distinct, issuing from the 
 midst of the smoke/' 
 
 " it delivered audibly those ten commandments, which 
 may be said to comprise a summary of the Jewish mo- 
 ral code ; as they undeniably embrace the substance of 
 all that natural religion teaches of man's duty towards 
 his maker and his neighbour.' 5 But although the Isra- 
 elites were for a time sensibly impressed with the awful 
 solemnity of this scene, the impression soon wore away, 
 and the outbreaidngs of a rebellious spirit, so often visi- 
 ble since their departure from Egypt, were again dis- 
 played. Alarmed at the protracted absence of Moses, who 
 had gone into the mountain, to receive a fuller revela- 
 tion of the will of Jehovah, in regard to his covenant 
 people, they desired Aaron to make them a golden calf, 
 and when he at length yielded to their request, they fell 
 down before this senseless idol, and thus became guilty 
 of the violation of the first commandment. When Mo- 
 ses descended from the mountain and entered the camp, 
 he was so incensed at what he saw and heard, that in 
 the excitement of the moment he threw the tables of 
 stone, (on which were written the ten commandments,) 
 upon the ground, and broke them in pieces. 
 
54 THE TWO GREAT COMMANDMENTS. 
 
 For this sinful, degrading act, the people were severely- 
 chastised by the Almighty, though at the intercession of 
 Moses they were saved from total extermination. Again 
 Moses went up into the mountain at the command of 
 Jehovah, and again he remained there forty days and 
 forty nights, and once more " were the ten command- 
 ments, written with the finger of God on two tables of 
 stone, committed to his charge. With these, as well as 
 with fresh instructions touching the observance of the 
 Sabbath, and an abstinence from idolatry, God sent him 
 down to the congregation; and such was the halo shed 
 around him, that for some time after his return, no man 
 could look upon his countenance unveiled." 
 
 The injunctions delivered to mankind in the primitive 
 age of the world, were, probably, simple in the extreme. 
 As in a state of innocence, our first parents were required 
 not to eat of the tree of the knowledge of good and evil, 
 so after the fall, they may have been commanded to love 
 their God supremely, and to be kind and affectionate in 
 their intercourse with each other. In fact, the ten com- 
 mandments are only intended to enforce this duty of love 
 to God and love to man. And we are to consider them 
 in no other light than as ramifications of those two sub- 
 lime precepts : " Thou shalt love the Lord thy God with 
 all thy heart, and with all thy soul, and with all thy 
 mind, and thy neighbour as thyself,'' as applied to the 
 various cases of human conduct, in which the important 
 relations of man, as a religious and social being, are apt 
 to be forgotten. We have the testimony of Christ him- 
 self to bear us out in this assertion, for he says : " On 
 these two commandments hang all the law and the pro- 
 phets." 
 
THE MORAL CODE. OO 
 
 Laics in general. 
 
 When we speak of laws, we refer to those rules or 
 principles of action established by competent authority, 
 to regulate the conduct of free agents. They may be 
 divided into positive and negative ; the former requir- 
 ing the discharge of duty, the latter prohibiting every 
 species of conduct that does not tend to promote the 
 general good. God alone possesses the original right of 
 establishing laws here on earth, though he has delegated 
 this right to others. Thus parents have authority over 
 their own children ; servants are expected to render obe- 
 dience to their masters, and legislators are empowered 
 to regulate the government of nations. All human laws, 
 however, to be strictly legal, that is to be legal in a 
 moral, which is the highest sense, must be based on the 
 law of God, else they are not binding on man as a mo- 
 ral being. Thus, though persecution, cruelty and idola- 
 try may become legalized in one sense, they can never 
 become so in another. Though they may be perfectly 
 consistent with the policy of nations, they cannot be con- 
 sistent with the moral law of the Creator. 
 
 The Ten Commandments. 
 
 These commandments are recorded in the twentieth 
 chapter of Exodus, as well as the fifth of Deuteronomy. 
 They are called " the Laio" and are eminently distin- 
 guished as the standard of all virtuous conduct, and as 
 the basis of all those just and upright regulations which 
 
 Q. What are laws ? How divided ? Who possess the right of giving 
 laws 1 What ought to be the basis of all human laws ? Are human laws 
 obligatory, if opposed to the law of God ? Where are the ten command- 
 ments recorded ? What do we call the ten commandments? 
 
56 THE CEREMONIAL LAW. 
 
 serve to secure harmony in civil community, and pro- 
 mote happiness in social intercourse. As Harnisch ex- 
 presses it, 'they contain the kernel of all the divine 
 laws.' This law is denominated Italy — 1. In reference 
 to its divine author. 2. In reference to its contents, and 
 3. In reference to its design. The ten commandments 
 are generally divided into the first and second tables. 
 The first three commandments, comprising the first ta- 
 ble, relate to the duty we owe our Creator — the last se- 
 ven, which belong to the second table, have reference 
 to the duty we owe our fellows. They are also divided 
 into positive and negative. The third and fourth, which 
 are positive, mark out a certain course of conduct to be 
 pursued — the rest, which are negative, prohibit certain 
 actions, morally wrong. 
 
 Though the ceremonial law has been annulled, with- 
 out a question, under the new dispensation, having fully 
 answered the purpose for which it was originally given 
 to the Jews, yet there can be as little doubt that the mo- 
 ral law is binding on every member of the Church of 
 Christ. For the Redeemer himself gives it his sanction 
 when he says : " Think not that I am come to destroy 
 the law or the prophets ; I came not to destroy, but to 
 fulfil f or, as the original word may be more appropri- 
 ately rendered, to ratify, or establish. And besides, he 
 has illustrated the meaning of the moral law, and plainly 
 enforced obedience to its precepts in his sermon on the 
 mount. (Matt. v. vi. vii.) It is true Christ did not give 
 
 Q. Why are they denominated holy 7 How are they generally divided ? 
 Which of the commandments are requirements? Which prohibitions? 
 Are the commandments binding on Christians as well as Jews? What 
 law has been annulled? Where did the Saviour state particularly the man- 
 ner in which the ten commandments are to be observed? 
 
MOTIVES OF OBEDIEISXE. 57 
 
 to the moral law its popular interpretation. He raised 
 the standard of moral obligation, and taught in opposi- 
 tion to prevailing sentiment, that injuries and private 
 wrongs were not to be avenged, and that the spirit of 
 the law demanded the exercise of loner-suffering and 
 forbearance. "Ye have heard that it hath been said, an 
 eye for an eye, and a tooth for a tooth : but I say unto 
 you that ye resist not evil ; but whosoever shall smite 
 thee on thy right cheek, turn to him the other also." — 
 (Matt. v. 38, 39.) The sum and essence of the ten 
 commandments are, love to God and love to man. To 
 enforce this duty of giving our best affections to the 
 Creator, and of promoting to the extent of our power. 
 the present and eternal happiness of our fellow beings, 
 is the grand object of the whole moral code. « Thou 
 shalt love the Lord thy God with all thy heart, and 
 with all thy soul, and with all thy mind. This is the 
 first and great commandment ; and the second is like 
 unto it, Thou shalt love thy neighbour as thyself. On 
 these two commandments hang all the law and the pro- 
 phets." (Matt. xxii. 37, 40.) Hence, Luther begins the 
 explanation of each commandment with the phrase : 
 ••We should so love and fear God." Obedience to the 
 divine law should therefore spring — 
 
 1. From motives of affection. We should so love God 
 as to walk in the way of his commandments. We should 
 love him in view of the loveliness of his character ; his 
 lofty and adorable perfections. We should also love him 
 in view of his goodness, displayed in our creation, in 
 
 Q. How did the obedience which he required differ from what the Jews 
 in his day considered the fulfilment of the law ? What are the sum and es- 
 sence of the ten commandments! From what must our obedience spring? 
 
53 THE HEATHEN RESPONSIBLE 
 
 our preservation, and especially in our Redemption. (1 
 John, iv. 19.) Feelings of gratitude should induce us 
 to obey the will of our heavenly Father. If the love 
 of God is thus shed abroad in our hearts, it is evident, 
 from the testimony of Christ himself, that it will be our 
 delight to pursue the path of moral duty. "If ye love 
 me, keep my commandments/' (1 John, v. 3.) 
 
 2. Obedience to the divine law should also spring from 
 fear. Not that emotion of dread, experienced by the 
 slave, whenever he thinks of the cruel inflictions of his 
 task-master, and which is entirely incompatible with eve- 
 ry feeling of affection; but that reverence which we en- 
 tertain toward the great and the good, and which leads 
 us to respect their will, and to fear their disapprobation. 
 The Almighty stands to us in the relation of our best 
 friend. All his requirements are just and pure. His go- 
 vernment is administered with the plainest reference to 
 our happiness in both worlds. And it should therefore 
 be our wish to abstain from the wilful violation of his 
 laws, lest we incur his displeasure, and be deprived of 
 his friendship forever. (Pro v. xiv. 2.) 
 
 It is a truth, established on evidence which no believer 
 in revelation will attempt to controvert, that even the 
 heathens are not absolved from the discharge of moral 
 duty. The proof of the divine existence and power are 
 exhibited in all the works of Creation. (Rom. i. 19, 20.) 
 And besides, "they have a law written within their 
 hearts." And this law, namely, the voice of conscience, 
 has been implanted within them, to suggest to their 
 
 Q. What reason have we to love God ? How should we fear him ? 
 Do the heathens possess any law ? And what ? Have we any proof of this 
 in the Bible 1 And where 1 
 
PENALTY OF DISOBEDIENCE. 59 
 
 minds those principles of action, on which the moral 
 law of God is based. Indeed, satisfactory proof is afford- 
 ed in their own moral history, that they are able to 
 discriminate between virtue and vice, and know the dif- 
 ference between good and evil. (Rom. ii. 14, 15.) 
 
 The Punishment of Disobedience. 
 
 To every law there is attached a penalty. And in 
 case of violation, this penalty is imposed by the indi- 
 vidual who has established the law, or by those who 
 have been appointed to pass judgment on offenders. 
 Thus,, the parent prescribes certain rules of conduct for 
 his child, and in case of disobedience, he inflicts the 
 punishment. And thus magistrates are invested with 
 authority to punish offenders against the laws of their 
 country. 
 
 But the Judge of all men is God himself. And his 
 judgment is the more worthy of attention, inasmuch as 
 from it there will be no appeal. (Isaiah, xxxiii. 22.) 
 : - There is one Lawgiver who is able to save and to 
 destroy/' (James, iv. 12.) The nature of this judgment 
 in the case of particular nations and individuals, will 
 depend on the nature of the law given to each. 1. The 
 heathens will be judged according to that law which 
 tells them that there is a God ; that God is the author 
 of every source of happiness they possess ; that the soul 
 is immortal; and that virtue and purity of heart are 
 alone pleasing to the Almighty. 2. The Jews, according 
 to what Moses and the prophets wrote. 3. They who 
 
 Q,. Is the violation of the law punished 1 By whom is punishment in- 
 flicted? Who will judge all men ? According to what law ? Who will 
 be considered most guilty in the sight of God ? 
 
60 the christian's rule of life. 
 
 live in Christian lands, according to all that is contained 
 in the books of the Old and New Testament. Hence 
 it follows, that the divine displeasure will fall heaviest 
 upon those, who enjoy the light of Gospel truth, and 
 yet refuse to consecrate their services to God. This 
 principle is plainly recognized and established in the di- 
 vine word. "And that servant which knew his Lord's 
 will, and prepared not himself, neither did according to 
 his will, shall be beaten with many stripes. But he that 
 knew not, and did commit things worthy of stripes, 
 shall be beaten with few stripes. For unto whomsoever 
 much is given, of him shall be much required. (Luke, 
 xii. 47, 48.) 
 
 In view of the heavy weight of responsibility imposed 
 upon him, it should be the Christian's desire and peti- 
 tion that God himself, would make him willing, and en- 
 dow him with strength to love and serve Him. For it 
 is certain, that the believer brings with him into the 
 world no inherent taste for the enjoyments of piety, (1 
 Cor. ii. 14,) and that all the moral energy he possesses, 
 is the gift of the divine spirit — "Being sanctified by the 
 Holy Ghost." (Rom. xv. 16.) 
 
 You are to regard the commandments then, which 
 constitute the moral law of God, as the rule of your 
 life. Your supreme affections are to be placed upon the 
 Creator, and you are to feel interested in the present and 
 eternal welfare of those around you. Obedience to these 
 precepts will secure to you the divine approbation, but if 
 you despise them you must expect to suffer the fearful 
 
 Q,. How can you prove this ? In view of moral duty what should be 
 the believer's prayer? In what light are you to regard the ten command- 
 ments 1 Is self-love inconsistent with moral duty ? 
 
RESULTS OF OBEDIENCE- 6-1 
 
 penalty of sin. Let it be remembered however that self 
 love is not prohibited. For the means of promoting our 
 individual happiness are scattered profusely around us, 
 and the diligent use of these means, is prompted by that 
 desire, which has been implanted in the heart by the 
 benevolent Creator. And besides, our individual happi- 
 ness in the eternal' world is presented as one motive of 
 becoming the followers of Christ. Indeed, the love which 
 we entertain for ourselves, is to regulate our conduct in 
 our intercourse with our fellow men, and the believer is 
 commanded to cherish the same degree of interest in the 
 welfare of others, which he feels for his own. (Matt, 
 xxik 39.) 
 
 But when the principle of self-love degenerates into 
 selfishness, when it becomes all-absorbing, and leaves no 
 room for the exercise of benevolence to man and love to 
 God, it meets the unqualified disapprobation of the divine 
 mind. The duties imposed by the law of God may be 
 classed thus: 1. Religious. 2. Personal. 3. Social. The 
 first are to be considered paramount to all others^ the 
 second and third are alike important, but the neglect of 
 any one is totally inconsistent with moral obligation^ 
 
 Results of Obedience. 
 
 The advantages secured by obedience to the moral law 
 may be enumerated as follows: 
 
 1. The peace of community. Were all actuated by 
 the principle of love to God and man, acts of injustice 
 would be no longer repeated, feelings of enmity- would 
 
 Q. Is selfishness inconsistent with moral duty ? What do you un- 
 derstand by selfishness ? How may our duties be classed ? Which are 
 paramount ? Can any one be consistently neglected T 
 
 6 
 
62 THE TEN COMMANDMENTS. 
 
 cease to exist, and earth would bear a faint resemblance 
 to heaven. Such will be the aspect of human society, 
 and such the character of human intercourse, when ev- 
 ery heart shall have paid homage to " the Lord of Hosts." 
 
 2. The approbation of conscience. 
 
 3. The approbation of God. 
 
 4. The salvation of the world. This grand object is 
 to be secured — 
 
 a. By means of Christian example. U Let your light 
 so shine before men that others, seeing your good works, 
 may glorify your father which is in heaven." One of the 
 best arguments in favor of Christianity is the power which 
 it possesses to change the moral character, and subdue 
 the guilty passions of the heart. When the believer ex- 
 hibits this moral change in his conduct, the attention of 
 the sinner is frequently arrested, and thus Christian ex- 
 ample becomes instrumental in his conversion to truth. 
 This position may be best illustrated by a fact. A cer- 
 tain individual employed every means in his power to 
 conciliate the feelings of his bitter enemy, but all to no 
 purpose. As he was one day passing along the road, 
 he observed that the cattle were in his neighbor's field, 
 destroying the grain. Determined " not to be overcome of 
 evil, but to overcome evil with good," he yielded at once 
 to a sense of duty, entered the field, drove out the cat- 
 tle, and labored to repair the fence, until every stone was 
 properly adjusted, and the breach completely closed. The 
 neighbor, who happened to witness che scene from his 
 own dwelling, was deeply affected by this striking proof 
 
 Q. Enumerate the results of obedience. By what means is the salva- 
 tion of the world to be effected ? How are the purposes of God in rested 
 to the salvation of the world to be advanced ? 
 
THE FIRST COMMANDMENT. 63 
 
 of forbearance; candidly acknowledged his fault, in cher- 
 ishing feelings of enmity against the man who had done 
 every thing to win his affections, and learned to admire 
 that charity which " suffereth long, and is not easily pro- 
 voked." Let such examples be multiplied, and the result 
 in every case must be equally advantageous to the cause 
 of truth. 
 
 b. The salvation of the world also depends upon Chris- 
 tian effort. Though the purposes of the Almighty are 
 fixed and immutable, he has ever employed means 
 for their accomplishment. The means of evangelizing 
 the world, and of bringing all men to the knowledge 
 of the truth, have been entrusted to the members of 
 the church of Christ Let every believer feel that in- 
 terest in the spiritual improvement and happiness of oth- 
 ers, which it is the object of the moral law to create, 
 and our missionary and bible associations will be no lon- 
 ger cramped in their operations for want of adequate 
 support. Let moral obligation be properly estimated in 
 the church, and that auspicious day will be hastened, 
 when the heathens shall have cast their idols to the "moles 
 and the bats," and when holiness shall be inscribed on 
 every heart 
 
 The First Commandment.* 
 " I am the Lord thy God. Thou shalt have no other 
 Gods before me. (Thou shalt not make unto thee any 
 
 * The arrangement of the ten commandments in Luther's Catechism, 
 which differs from the more common one, was adopted by Augustin and 
 others, and was generally received among the Jews, though rejected by 
 
 Q. Upon whom does the obligation of scattering the light of the gospel 
 rest ? What would be the result were every member of the church awake 
 to a sense of duty ? Repeat the first commandment. 
 
64 THE FIRST COMMANDMENT. 
 
 graven image, or any likeness of any thing that is in 
 heaven above, or that is in the earth beneath, or that is 
 in the water under the earth. Thou shalt not bow down 
 thyself to them, nor serve them.") 
 
 This commandment is briefly explained by Luther as 
 teaching, that we should fear, love, and trust in God 
 above all things. 
 
 The lawgiver, as we have already seen, is Lord and 
 God, the source of all good, and the upholder of all cre- 
 ated things. He was thus manifested to the Israelites, 
 when he conducted them safely from Egypt, made them 
 triumphant over their enemies, and eventually placed 
 them in possession of the promised land. And he thus 
 manifests himself to all men in the works of nature, in 
 the daily provision of their multiplied wants, and in all 
 the wise and merciful arrangements of his providence, 
 
 That object may with propriety be denominated B a 
 God'' on which the best and warmest affections of the 
 heart are placed. Thus wealth sometimes becomes the 
 idol of the soul, and is emphatically styled in the lan- 
 guage of Scripture, "the God of this world.' 7 But it 
 must be evident to every discerning mind, that He alone 
 is truly God, who is the fountain of all our enjoyments. 
 
 Philo and Josephus. Though we can see no reason for separating- into two 
 commandments that part of the moral law which prohibits coi etousness, 
 and though with Dr. Harnisch, we prefer the other arrangement, which 
 appears to us the most natural ; yet, Ave also freely respond to the senti- 
 ment of the same writer, that it is a matter of very little consequence how 
 they are divided, for according to either arrangement we have the very same 
 precepts. 
 
 Q. How explained by Luther ? Who is the lawgiver ? To whom was 
 he manifested as God when the law was given ? How ? To whom is he 
 thus manifested now? How? What may be denominated " a GodY* 
 Who alone is true God ? 
 
IDOLATRY. 65 
 
 " Every good gift and every perfect gift is from above, 
 and cometh down from the Father of lights, with whom 
 is no variableness, neither shadow of turning." (James, i. 
 17. Psalms, xvi. 5.) 
 
 Idolatry \ or the worship of false gods is in this com- 
 mandment expressly forbidden. And the necessity of 
 such a commandment will appear, when we consider 
 that the Israelites, even at the very time of the giving 
 of the Law, betrayed a spirit of idolatry, when they pe- 
 titioned the high priest, Aaron, to make them a golden 
 calf. The same spirit was manifested during subsequent 
 periods of their history, for instance, in the time of the 
 Judges, as we read in 1 Sam. vii. 3, 4: '-'And Samuel 
 spake unto all the house of Israel, saying, If ye do re- 
 turn unto the Lord with all your hearts, then put away 
 the strange Gods and Ashtaroth from among you, and 
 prepare your hearts unto the Lord, and serve him only; 
 and he will deliver you out of the hand of the Philis- 
 tines. Then the children of Israel did put away Baalim 
 and Ashtaroth, and served the Lord only." In the time 
 of the Kings : " It came to pass when Solomon was old, 
 that his wives turned away his heart after other Gods : 
 and his heart was not perfect with the Lord his God^ 
 as was the heart of David his father." (1 Kings, xi. 4.) 
 
 False gods are denominated idols, and those who wor- 
 ship them are called pagans. The number of pagans 
 has been estimated at 482,000.000 ; more by 82.000,000 
 than the remaining population of the world, including 
 
 Q. What is forbidden in this commandment ? When did the Israelites 
 manifest a spirit of Idolatry ? What are false gods called ? How do we 
 name those who worship them ? What is the number of pagans ? Bj 
 how many do they exceed the remaining population of the earth ? 
 
66 OBJECTS OF PAGAN WORSHIP. 
 
 Mohammedans, Jews and Christians. The objects of 
 their worship are — 
 
 1. Mountains and rocks* 
 
 2. Rivers and fountains. 
 
 3. Trees. 
 
 4. Animals : and even, 
 
 5. The productions of art> such as the arrow, and va- 
 rious utensils* 
 
 6. Men> celebrated as the benefactors of the human 
 race, heroes, kings, etc. 
 
 7. The heavenly bodies, as the sun, moon and stars. 
 S. Higher beings, as spirits, or angels. 
 
 Hence images, formed to represent their gods, as well 
 as to hold in perpetual remembrance, the names of cele- 
 brated men, have become among heathen nations objects 
 of worship. (Jeremiah x. 2-6.) 
 
 It will not be out of place to state here, what is con- 
 ceded by all Protestants, that the Church of Home sanc- 
 tions this idolatrous mode of worship. The members of 
 that church pay their vows to the virgin Mary, and de- 
 nominate her the mother of that God. who is self-exist- 
 ent and eternal, and consequently uncreated. Their pray- 
 ers are offered to numberless saints. Their churches are 
 filled with images of the virgin, of Christ, and of many 
 departed worthies, before which they bow in direct vio- 
 lation of the first commandment. 
 
 The tendency of Paganism is almost too horrid to be 
 conceived. In allusion to it Professor Tholuck remarks : 
 
 Q. Mention the objects of pagan worship. Is image worship common 
 among them ? Are there any professing Christians whose worship is op- 
 posed to the spirit of the first commandment ? What is the tendency of 
 paganism ? 
 
RICHES. 67 
 
 « When we consider that many millions of human beings 
 have been and are still offered as sacrifices to the gods, 
 we may well tremble. It remains perhaps to be shewn, 
 that all pagans have sacrificed human victims ; of the 
 most of them however, it is true. The practice has ex- 
 isted among the most cultivated nations. Clemens Alex- 
 andrinus, among others, thus addresses the Greeks : — 
 1 Your Gods demand, like the pestilence passing through 
 villages and cities, cruel and bloody offerings. Aristo- 
 menes the Messenian destroyed three hundred men in 
 honor of Jupiter, and among them Theopompus king of 
 the Lacedemonians. The Tauri are accustomed to sacri- 
 fice 'all strangers, who land through accident, or are dri- 
 ven by storm upon their coast, to the goddess Diana. 
 Erechtheus the Attican, and the Roman Manus, sacrificed 
 their own daughters.' * 7 
 
 But the spirit of idolatry is widely manifested among 
 those who enjoy the light of divine revelation. For it is 
 not necessary to the existence of this spirit that we sacri- 
 fice human victims, or professedly believe in a multipli- 
 city of gods. Thus — 
 
 1. Riches often become the idol of the soul, and many 
 pursue them as if they were the only, and the primitive 
 source of all earthly good. This devotion to f - the trea- 
 sures of this world," creates in the mind that forgetfulness 
 of God which is the root of all idolatry. The wealth 
 which the rich man amasses becomes in numberless in- 
 stances the highest object of his love ; its possession is 
 
 Q,. What their sacrifices ? Has the practice of offering human victims 
 been confined to rude and uncultivated nations ? Are there any other ob- 
 jects of idolatry 1 Mention one. When do riches become a god ? Ans. 
 When they are regarded as the chief good. 
 
G8 THE PLEASURES OF LIFE. 
 
 all that gives value to life in his eyes ] its loss is the 
 loss of enjoyment ; and he confides in this frail source 
 of sensual pleasure, and not in the living God, "who 
 giveth us richly all things to enjoy." The advice of 
 the psalmist is: "If riches increase set not your heart 
 upon them." And he adds: "God hath spoken once; 
 twice have I heard this, that power belongeth unto God." 
 (1 Tim. vi. 17.) In connection with this point we cannot 
 omit the emphatic language of Luther. " There are 
 many," says he, "who imagine they possess God and 
 every needed blessing, when they have acquired money 
 and estates, and they are so proud of what they have 
 gained, and place such reliance upon it, as to be in- 
 different to every thing else. They have indeed a god, 
 called Mammon, which occupies the chief place in their 
 hearts, and is the most common idol upon earth. He 
 who possesses money and estates feels secure, and is as 
 cheerful and unconcerned, as if he were in the midst 
 of paradise. And on the other hand, he who possesses 
 none, is as troubled and disheartened, as if ignorant of 
 the existence of a God. There are few to be found 
 who have sufficient confidence not to mourn or com- 
 plain, if they cannot call mammon their own. This 
 disposition clings to nature to the very grave." 
 
 2. An inordinate attachment to any of the pursuits 
 or enjoyments of life betokens a condition of the mind 
 at variance with the precept: "Thou shalt love the 
 Lord thy God with all thy heart." We are command- 
 ed to yield the chief place in our affections to the Crea- 
 tor. Nor can this place be occupied by the Creator 
 
 Q. Can you mention any thing else that denotes a spirit of idolatry ? 
 
SELF. 69 
 
 and other objects at the same time? We must either 
 love God and hate the world, or else we must despise 
 God and cleave to the world. (1 John, ii. 15.) 
 
 3. Friends often become the idols of our attachment, 
 and win from us those affections which belong to God. 
 Those ties of fond endearment which bind us to each 
 other in life, are perfectly consistent with "the love and 
 the fear of God," and yet they are often conducive to 
 the neglect of those paramount duties, which man owps 
 his Maker. How common is it for a parent to be so 
 entirely devoted to the temporal interests of his child, as 
 to forget the relation he sustains to him who is the Pa- 
 rent f)f the universe. 
 
 Again : When the desire of seeking the favor and pro- 
 tection of the influential and the great, is stronger than 
 any other, and causes the mind to overlook the interest- 
 ing truth, that the providential care of the Almighty is 
 exercised over all his works, and that under every cir- 
 cumstance of perplexity or discouragement, our petitions 
 ought first to be offered up to him, we betray a forget- 
 fulness of God, closely allied to that which led the 
 Israelites to bow before the golden calf 
 
 4. Self becomes the object of our idolatry when every 
 effort is employed to add to personal beauty, whilst our 
 moral obligations are forgotten ; or when we seek to ex" 
 tend our influence, merely for the sake of popular admi- 
 ration ; when our acquirements only serve to minister 
 to our pride, or when the service of God is performed 
 
 Q. Is it possible for the Creator and the world to occupy the same 
 place in the heart at the same time ? What passage of Scripture goes to 
 prove this ? Can you mention any other objects of inordinate love? When 
 does attachment to friends become idolatry ? When does self become the 
 object of our idolatry ? 
 
/U SPIRITUAL IDOLATRY. 
 
 to g-ain the approbation of the world. Thus the phari- 
 sees prayed in places of public resort, not that they might 
 render an acceptable tribute to the Almighty, but that 
 they might be seen of men. 
 
 Self becomes the object of idolatry when human wis- 
 dom is placed in opposition to the wisdom of God. Even 
 intellectual pursuits may contribute to that mental condi- 
 tion, which is entirely at variance with the love and the 
 fear of the Creator. Man may become the worshiper of 
 his own reason. He may deify those faculties of the 
 mind, which, though they rank him high in the scale 
 of being, have nevertheless been bestowed by an all 
 creating power, and he may attribute qualities to these 
 which belong to God alone. Nay, the pride of intellect 
 may even cause him to deny the very existence of his 
 Maker. We have a melancholy proof of this in those 
 systems of philosophy (-falsely so called/') which seek 
 to undermine the very foundation of revealed truth, and 
 to substitute in its stead, the cold, cheerless doctrines of 
 infidelity. 
 
 There is also a spiritual idolatry. Men are guilty of 
 this when " they resort to erroneous and unworthy views 
 of the divine character, rather than listen to the plain 
 language of Scripture. The Bible informs us how idola- 
 try was introduced into the world: 'They did not like 
 to retain God in their knowledge:' 'they changed the 
 truth of God into a lie.' The same causes are still at 
 work, though from the improved state of knowledge they 
 do not manifest themselves in so crude a manner. Lit- 
 eral idolatry is not to be feared in our day, and in a 
 civilized country, but spiritual idolatry, or such views 
 
 Q. In what does spiritual idolatry consist ? 
 
LUTHER ? S EXPLANATION. 71 
 
 of the divine character, as lower it down to the wishes 
 and desires of corrupt nature, are as prevalent as ever. 5 r 
 The Almighty is to occupy the chief place in our 
 affections alone, as the expression, (neb en mir,) "be- 
 sides me"* plainly indicates. This twofold worship, here 
 distinctly forbidden, was established among the people 
 of Israel, under Jeroboam. (1 Kings, xii. 28.) And it 
 is practiced by those who pray to God, and are atten- 
 tive to all the external duties of religion, but who are 
 at heart the slaves of lust, and the servants of sin. The 
 judgment of Christ in regard to this matter is: "No 
 man„ can serve two masters." (Matth. vi. 24.) 
 
 Luther^s Explanation. 
 
 "We should fear, love, and trust in God above all 
 things." 
 
 i. Fear. There is a fear unmingled with affection, 
 and which leaves no room for its exercise. It is the 
 terror with which the denunciations of the law inspire 
 the wicked ; who, sensible of the power of the Almighty 
 to destroy them, and that all the perfections of his cha- 
 racter are interested in the infliction of the penalty in- 
 curred by transgression, tremble at the thought of meet- 
 ing him in judgment. The revealed exhibitions of the 
 divine nature are indeed calculated to alarm the guilty 
 soul; and though the wicked are the enemies of God, 
 yet every circumstance conspires to make them dread 
 
 Q, What do you understand by the phrase (neben mir) besides me? 
 Among whom did this two-fold worship exist? By whom established? 
 Where do you find the account of it ? What did Christ say in reference to 
 this kind of worship 1 How does Luther explain the first commandment ? 
 How many kinds of fear are there ? By whom is the first felt, and by what 
 inspired ? 
 
72 REVERENCE LOVE. 
 
 his displeasure. The fear of the wicked may be traced 
 to the following truths : 
 
 1. God is the lawgiver, and therefore requires obe- 
 dience to the law. 
 
 2. He is Almighty, and can therefore inflict the pen- 
 alty of disobedience. 
 
 3. He is just, and will therefore visit every act of un- 
 repentcd sin with its merited punishment. 
 
 4. He is omnipotent and omniscient, consequently 
 no secret of the heart can be concealed from his know- 
 ledge. 
 
 There is also a filial fear, perfectly consistent with 
 tl;e most devoted affection. This, for the sake of dis- 
 tinction, we have denominated reverence. The necessity 
 of this distinction will be apparent if we bear in mind 
 the testimony of inspiration : " There is no fear in tove ; 
 but perfect love casteth out fear : because fear hath tor- 
 ment. He that feareth is not made perfect in love." (I 
 John, iv. 18.) 
 
 It follows, that they who entertain this reverence for 
 the Supreme Lawgiver, will also reverence the laws of 
 the land, and those who are authorized to administer 
 justice. The child thus influenced will respect the wish- 
 es of his parent, and the servant will render obedience 
 to his master. 
 
 2. Love. The evidences of our affection for God are 
 to be looked for within our own hearts. If we love him 
 
 Q. Have the wicked any reasons to tremble before G*)d 1 Mention the 
 first. Second. Third. Fourth. Is there any other kind of fear ? What 
 do we call this ? By whom felt ? Can any, other fear be co existent with 
 love? Prove it from the Bible. In what estimation are human law and 
 authority held by those who. reverence the Supreme Lawgiver t Where 
 are we to look for the evidences of our affection for God ? If we love him 
 how will we regard him, and in what will we delight ? 
 
CONFIDENCE IN GOD. 73 
 
 we must regard him as our chief good, delight to hold 
 sweet and frequent intercourse with him at the throne 
 of grace, and to obey his righteous requirements. Ano- 
 ther evidence of the believer's love to God is his affec- 
 tion for his fellow-men. Without the latter the former 
 cannot exist, as it is expressly declared, (1 John, iv. 20.) 
 " If a man say I love God, and hateth his brother, he 
 is a liar : for he that loveth not his brother whom he 
 hath seen, how can he love God whom he hath not 
 seen." 
 
 3. Confidence. The reasons which induce the believ- 
 er to place unlimited confidence in God, are obvious. 
 
 a. He is infinite in power, and can therefore fulfil 
 his promises. 
 
 b. He possesses all knowledge, and is therefore ac- 
 quainted with all our wants. 
 
 c. He is Omnipresent, and is therefore ever near to 
 listen to our cries. 
 
 d. His wisdom is infinite, and he can therefore order 
 his dispensations, so as to promote our happiness in time 
 and eternity. 
 
 e. He is faithful and kind, and will therefore provide 
 us with every blessing we need, if we pray to him aright, 
 
 Its fruits, a. This confidence will make us bold and 
 fearless in the discharge of moral duty. It supported 
 Luther when he appeared before the imperial diet at 
 Worms ; and it sustained Paul, when he addressed the 
 elders of the Ephesian church, and announced to them 
 
 Q. Can we love God and hate our fellow-men ? What is the testimo- 
 ny of Scripture on this point 1 Has the believer any grounds of confidence 
 in -God? Mention the first. Second. Third. Fourth. Fifth. What 
 are the fruits of this confidence ? 
 
 7 
 
7 1 FALSE CONFIDENCE. 
 
 that he was going "bound in the spirit unto Jerusalem, 
 
 not knowing the things that should befall him there/ 5 
 (Acts, xx.) 
 
 b. This confidence gives impulse to Christian effort. 
 Depending on the promises of God, the friends of the 
 Bible and of missions have prosecuted their important 
 work, whilst a thousand circumstances of discourage- 
 ment have combined to check their progress ; nor have 
 they ever found their trust in the Almighty misplaced. 
 
 c. It also produces serenity and contentment of mind, 
 notwithstanding the adverse and trying incidents of life. 
 
 4. There is also a false confidence, a. It consists 
 in expecting the gifts of Divine Providence without em- 
 ploying the means of their attainment. 
 
 b. In hoping for salvation without the diligent use of 
 the means of grace. 
 
 There is a species of idolatry in the present age to 
 which we have briefly alluded, and which draws the 
 mind away from the contemplation of the true God, as 
 effectually as any other. It is that entire devotion to 
 the pursuits and pleasures, the riches and honors of 
 life, which constitutes a plain evidence, that many regard 
 these as the only sources of enjoyment. This is deci- 
 dedly wrong and sinful in the extreme, for every means 
 of present happiness we possess is the gift of that kind 
 and gracious Being who " sends his rain on the just 
 and on the unjust." Our wealth, friends, and estates, 
 are but second causes of whatever degree of happiness 
 
 Q. What do you understand by false confidence ? In what light are we 
 to regard our riches, friends and estates, as first or second causes of enjoy- 
 ment ? 
 
APPLICATION. iO 
 
 they confer, and we are to look beyond these, to that 
 Almighty friend, who richly supplies his creatures with 
 every needed blessing. If we put our trust in the gifts 
 bestowed, instead of the giver who bestows them, we 
 are already guilty of a forgetfulness of God, which has 
 close resemblance to the professed worship of wood and 
 stone. 
 
 The first commandment requires you, my young friends, 
 as well as all other created intelligences, to love the true 
 God above all other objects, and to offer your vows and 
 prayers to him alone ; and this, as soon as you under- 
 stand your religious obligations. " Remember now thy 
 Creator in the days of thy youth," is the advice of in- 
 spiration. This God who requires your worship, and 
 whom you are alone to serve, is self existent, eternal, 
 present every where in all parts of creation at once, 
 well acquainted with all the thoughts and intents of 
 the heart, of infinite power as well as majesty. He has 
 placed you under peculiar obligations to love and serve 
 him, as your Creator, preserver, and Redeemer. 
 
 a. As your Creator he has endowed you with those 
 faculties of body and of mind, which place you high 
 on the scale of being. He has given you immortal 
 souls, and destined you for an immortal existence, 
 
 h. As your preserver he has ever watched over you, 
 and kept you safe from the thousand ills and accidents 
 of life. In addition to this he has provided for you a 
 thousand sources of rational enjoyment. He has given 
 you friends ; he supplies your daily wants ; he causes 
 
 Q,. In whom then should your confidence be placed? Why? What 
 does the first commandment require of you ? What are the grounds of this 
 love, or in what relation does the Almighty stand to you? As your Cre&r 
 tor what has he done for you ? 
 
76 GOD IS A SPIRIT. 
 
 the grass and the flowers to grow, and beautify the face 
 of nature. The rain and the sim are his, and at his 
 command they enrich and fertilize the earth. 
 
 c. As your Redeemer, he has sent his own son into 
 the world to atone for your guilt by his death upon the 
 cross. 
 
 But you are not to engage in the service of the Al- 
 mighty without a careful examination of the motives 
 that influence you in your decision to be his. Motive 
 gives character to action. Though an action may be 
 good in itself, if the motive in which it originates is 
 evil, the action becomes altogether meritless. Our ser- 
 vices, to be acceptable to God, must spring from affec- 
 tion, and be dictated by the profoundest reverence for 
 his character and law. Though our professions of pi- 
 ety be ever so loud, and our deeds of benevolence ever 
 so splendid and imposing, yet if they are performed in 
 a spirit of selfishness, and if their whole aim is to gain 
 the admiration of the world, they become the very mock- 
 ery of devotion, and only constitute the evidences of 
 our idolatry. 
 
 As God is a spirit, you are required to worship him 
 in spirit and in truth. In your supplications and offer- 
 ings of praise to him, whose presence pervades all na- 
 ture, you are holding communion with an invisible Be- 
 ing, of whom you are forbidden even to form a mental 
 likeness. It is not uncommon even for good men, in 
 their addresses to the Supreme Being, to form an image, 
 or representation of that Being in the mind. But as we 
 
 Q. As your preserver ? As your redeemer ? By what are you to test 
 the character of your actions? What motives must induce you to servo 
 God, if your services are to be acceptable to him? Hoic are you to worship 
 him ! Why ? 
 
TRUE WORSHIP, 77 
 
 cannot conceive the peculiar essence of the divine na- 
 ture, and as this mental image must necessarily resem- 
 ble something "that is in the heavens above, or in the 
 earth beneath, or in the water under the earth," be- 
 yond which our conceptions cannot reach, it is undeni- 
 able, that even this is wrong, and opposed to the spirit 
 of the first commandment. Spiritual adoration does not 
 require that you should behold its object ; it only re- 
 quires you to believe that he exists, and that he is the 
 "rewarder of all those who diligently seek him." 
 
 You are to worship the Creator not only in spirit, 
 but also in truth. That is : your worship is to be of 
 such a nature as is required by that revelation of his 
 character and will which the gospel contains. He is 
 uncreated, therefore you are to worship him as the first 
 great cause of all things that exist. He is omnipotent 
 and faithful, hence you are to place unlimited confidence 
 in all his promises. He is omnipresent and omniscient, 
 the searcher of the hearts of the children of men, conse- 
 quently you are to regulate your desires and passions ac- 
 cording to his will, and unresistingly yield to his require- 
 ments. 
 
 In view of these solemn obligations, the great question 
 for each one of you to decide is : Am I willing to make 
 this surrender of myself to him who rules among the ar- 
 mies of heaven, and controls the destinies of men. Shall 
 that God who led Israel out of the land of Egypt be my 
 God? And in the decision of this question, remember 
 that he is the only source of all your present joys, and 
 
 Q. Is it necessary to spiritual worship that its object should be present 
 to our senses? What is necessary 1 What is it to worship the Creator in 
 truth f Is there any question for you to decide as responsible beings^ 
 
 7* 
 
78 CONCLUDING PRAYER. 
 
 that he alone can secure to you the bliss of heaven. Nor 
 are you to delay this duty a single moment after you be- 
 come convinced of its importance, and your individual 
 obligation to perform it. Many of the Israelites were cut 
 off in the midst of their idolatry. And many " whose 
 God is the world," are summoned in such an hour as 
 they think not, to appear in the presence of the great 
 Eternal. If you love the Lord your God with all your 
 heart, soul, and mind, and "have no other Gods before 
 him ; : ' if you make your will subservient to his, and suf- 
 fer your passions and desires to be controlled by his spi- 
 rit, he has promised to be your everlasting friend. Be 
 persuaded, then, to make this surrender of yourselves to 
 the Almighty ; be persuaded to sacrifice every pleasure, 
 and abandon every pursuit that comes in the way of your 
 duty to him. You will find his service to be sweet, and 
 by no means grievous ; and should every other source of 
 joy fail you ; should you be deserted by every earthly 
 friend, the language of your triumphant soul will then be, 
 " If God be for us, who can be against us." 
 
 PRAYER. 
 
 Almighty Father, who art the source of every blessing, and whose 
 goodness is manifest to all men. especially to those who love thee, 
 grant that I may be enabled to cherish a spirit of filial confidence and 
 affection toward thee ! Give me thy grace, that I may feel the pro- 
 foundest reverence for thy character ; strengthen me to walk in the 
 way of thy commandments, and enable me to yield a willing obedience 
 to all human laws, and to respect and honor the wholesome regulations 
 of human society ! Let me remember, that thy paternal care is contin- 
 ually exercised ; that all the erents of life are ordered by thy wisdom ; 
 and that all the occurrences of thy Providence are intended for our 
 
 Q. Do you feel the importance of that decision 1 Should it not be im 
 mediate 1 Why ? 
 
SECOND COMMANDMENT. 79 
 
 ffood! May I never forget the precepts of thy beloved Son, Jesus 
 Christ, and may I ever cherish the grateful recollection of the good lie 
 has done for us, as well as the happiness he will hereafter confer, if 
 we trust in, and obey him ! 
 
 Inspire me with pure thoughts and holy desires! Grant that I may 
 hate, and flee from every sin ! Guard me from the many dangers to 
 which I am exposed ! Preserve to me health, and every other needful 
 blessing ! Enable me to walk circumspectly before men, and to become 
 daily better qualified for the discharge of duty; increase my love to thee; 
 enlarge continually the imperfect views I entertain of thy character, and 
 let no idol usurp the place in my affections, that belongs to thee alone ! 
 
 Guard me from the corrupting influence of evil examples, and let the 
 watchful care of thy spirit be at all times exercised over me, that I 
 may be ever ready to hear, learn and do thy will ! Amen ! 
 
 The Second 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." 
 
 '•It is required of us in this commandment, that we 
 should so iear and love God, as not to curse, swear, con- 
 jure, lie, or deceive in his name; but call upon him in, 
 every time of need, and worship him with prayer, praise, 
 and thanksgiving." 
 
 This commandment is prohibitive, and forbids the or- 
 dinary and profane use of those titles which belong to, 
 and designate the Divine Being. The contemplation of 
 the power, majesty, holiness, and goodness of the Al- 
 mighty, must awaken feelings of the profoundest awe in 
 every mind capable of being influenced by the sublimest 
 and most interesting of all truths. Nor can the profane 
 
 Q. Repeat the second commandment. What is required of us in this 
 commandment ? Does this commandment prohibit or require a certain 
 course of action ? What does it forbid ? 
 
80 now VIOLATED. 
 
 use of the name of Deity be considered in any other light 
 than as a proof of the most revolting irreverence for his 
 character. For with the name, we always associate the 
 idea of an object, and thus the various titles which belong 
 to God serve to remind us of all the high and change- 
 less perfections of his nature. 
 
 This command may be violated in 
 
 a. Ordinary conversation. 
 
 b. Prayer. 
 
 c. The worship of God. 
 
 d. Cursing and blasphemy, 
 
 e. Oaths and vows. 
 
 /. Calling on the Almighty to witness the honesty of 
 fraudulent practices. (Deceit.) 
 
 g. Making use of the name of the devil. 
 
 h. Sporting with sacred subjects. 
 
 i. Smiling at the blasphemy of others. 
 
 k. The practice of reading books in which sacred sub- 
 jects are treated with contempt. 
 
 a. The most ordinary conversation frequently indicate? 
 the entire absence of that reverence for the divine cha- 
 racter, which we are taught to cherish. For instance, 
 when one individual relates to another, circumstances 
 that create disappointment or surprise, the divine name 
 is often thoughtlessly employed by way of ejaculation. 
 Nothing can be more evident than the folly and guilt of 
 such a practice. Among Germans and their descendants 
 this practice is so common, that many suffer scarcely a 
 
 Q. What does the profane or common use of the name of God betray ? 
 In what respects may this command be violated ? — mention the first, the 
 second, and so on. What do we often perceive in ordinary conversation ? 
 How are we to regard this practice? Is it common among Germans and 
 their descendants? 
 
FORMALITY PROHIBITED. 81 
 
 moment to pass, especially when the conversation is of 
 a somewhat interesting or exciting- character, without em- 
 ploying such expressions as 'Herr Je,' <ach Gott,' 'Lord 
 Jesus,' ' O God,' and so on. To say the least of this cus- 
 tom, it betrays a want of proper attention to the com- 
 mand : " Thou shalt not take the name of the Lord thy 
 God in vain.' 7 And though many individuals who prac- 
 tice it may be innocent of any design of irreverence or 
 profanity, when brought to understand the full import 
 of the prohibition, they will discover abundant cause for 
 deep humiliation. The practice cannot indeed be justi- 
 fied on any ground, and its abandonment is called for 
 by every consideration of interest and duty, for, " The 
 Lord will not hold him guiltless that taketh his name 
 in vain? 
 
 b. Prayer, when it does not bear to heaven the de- 
 vout and genuine sentiments of the heart, and when 
 it is an act of mere formality, with which the feelings 
 of the soul have nothing to do, can be regarded in no 
 other light, than as a violation of the second command- 
 ment. The man who prays calls upon the name of the , 
 Almighty, and if his approaches to the throne of grace 
 are not dictated by a sense of human guilt and depend- 
 ance, he calls upon that name in vain. 
 
 c. Those who engage in the services of the sanctu- 
 ary but are attentive only to the external observances of 
 religion, are virtually guilty of the violation of this com- 
 mand : a. because their hearts are unaffected by the so- 
 lemn exhibition of revealed truth, which is a plain mani- 
 festation of contempt for the will of the Almighty, and 
 
 Q. In what light are we to regard such expressions as 'Herr Je,' ' ach 
 Gott V When is this command violated in prayer 1 When is it violated 
 by those who engage in the public worship of God ? 
 
82 BLASPHEMY. 
 
 of consequent irreverence for his character: b. because 
 they sing the praises of God, though they cherish no 
 feelings of gratitude or love, and are insensible to every 
 emotion of pious joy. 
 
 d. Cursing and blasphemy, or the invocation of 
 the divine wrath upon those who have incurred our dis- 
 pleasure, is expressly forbidden in this commandment. 
 The present age is as distinguished perhaps for the wide- 
 spread influence of infidelity, as for the active efforts of 
 Christian benevolence. We witness this influence in the 
 loud blasphemies that are uttered, with such fearful em- 
 phasis, in every part of the land. In all places of pub- 
 lic resort, on every thoroughfare, and in all the lanes 
 and streets of our cities, we hear the bitter execrations 
 of the blasphemer. He calls down the curses of the Al- 
 mighty upon his own soul, or the souls of others. So 
 common indeed has it become for man thus to dare his 
 Maker, that the name of God, associated with the most 
 impious and disgusting language, has become a familiar 
 sound. The least excitement of feeling is exhibited by 
 many in the violation of this commandment. How sel- 
 dom do those, who are guilty of this glaring sin, reflect 
 that the Lord will not hold them guiltless, and that 
 whilst they are invoking the bitterest curses upon them- 
 selves and others, their own damnation is perhaps sealed 
 forever. 
 
 e. Perjury, is also an obvious violation of this com- 
 mandment It may consist, a. in giving false testimony 
 
 Q,. In what other respect may this command be broken? Is it com- 
 mon to hear the name of Cod blasphemed ? What will be the result of 
 such conduct? Can any degree of provocation or excitement justify it t 
 What else do you consider the violation of this commandment 1 In what 
 does perjury consist ? 
 
PERJURY. S3 
 
 under oath; and, b. in making vows which we never 
 intend to perform, or in the non-observance of vows which 
 we are obligated by every worthy consideration to fulfil. 
 
 Perjury^ (in the common acceptation of the term.) is 
 the act of calling upon God to witness the truth of what 
 we know to be false, when the oath is administered by 
 legally constituted authority. Such an act betrays either 
 a. the disbelief of the divine omniscience, or b. truth, or 
 c. existence ; or else it manifests d. a total want of re- 
 spect for the character of God, and an entire disregard 
 of his threatenings. It is indeed enough to make one 
 shudder to listen to the conflicting testimony often pro- 
 duced in our courts of justice, where individuals swear 
 with equal positiveness, whose statements are as opposed 
 to each other, as day and night. And there seems to be, 
 on ordinary occasions, in the very administration of an 
 oath, a carelessness and irreverence of manner, which 
 tends no doubt, in a great degree, to the encouragement 
 of false swearing, by divesting the ceremony of all that 
 imposing solemnity which ought to attach to it. 
 
 The law justly regards the crime of perjury as de- 
 serving the severest punishment. And it thus recognizes 
 the reverence which is due to the name, as well as the 
 character of God. In most cases, however, the limited 
 range of human knowledge affords the guilty the means 
 of escape. But there is a Judge before whom the per- 
 jurer will be summoned to appear, and whose decision 
 will be based on an intimate acquaintance with all the 
 
 Q. What constitutes perjury in the eye of human law? What does 
 the act of perjury betray? How ought oaths to be administered? In 
 awarding a severe penalty to this crime, what does human law recog- 
 nize? Does the perjurer ever escape the penalty of human law? By 
 whom will his guilt be punished ? 
 
84 VIOLATION OF VOWS. 
 
 circumstances of the case. Though lie may escape the 
 vigilance of man, he will not escape the all-seeing eye 
 of the Almighty. "The Lord will not hold him guilt- 
 less/' But he will have to answer the solemn charge of 
 taking the name of God in vain, when earthly interests 
 will no longer possess any charm, and when all things 
 will be viewed in the light of eternity. 
 
 b. Vows offered to God partake of the nature of oaths, 
 and their non-observance is a direct violation of the se- 
 cond commandment. " If a man vow a vow unto the 
 Lord, or swear an oath to bind his soul with a bond ; 
 he shall not break his word, he shall do according to 
 all that proceedeth out of his mouth." (Num. xxx. 2.) 
 When, for instance, an individual approaches the altar, 
 and there makes the offering of his services to Christ, 
 he solemnly promises to walk in the path of moral duty, 
 and voluntarily assumes all those sacred obligations im- 
 posed in the gospel. "He swears an oath unto the Lord, 
 and binds his soul with a bond." If, then, he is guilty 
 of the wilful neglect of duty, if he profanes the Sabbath, 
 omits the reading of the scriptures, never engages in 
 prayer, absents himself from the Lord's table, thus refu- 
 sing to commemorate the Saviour's dying love, he vio- 
 lates a vow voluntarily made, and recorded in the book 
 of everlasting remembrance. If, then, the neglect of mo- 
 ral duty on the pait of those who have solemnly pledged 
 themselves to its performance, involves this dreadful sin, 
 it becomes every one duly to consider the obligations 
 which devolve upon the professed followers of Christ, 
 
 Q,. What do you understand by vows ? Can you mention a passage 
 where vows are regarded as oaths ? When does the professed Christian 
 make such a vow? When does he break it? Is there danger of the 
 professed Christian's breaking his solemn vows ? 
 
DECEIT. 85 
 
 before he assumes them ; nor is it less important for ev- 
 ery member of the church to cultivate a spirit of watch- 
 fulness and prayer, lest he become forgetful of these sa- 
 cred promises, made at the altar of his God, witnessed 
 on earth, and written in heaven. 
 
 f. The violation of this commandment also consists 
 in calling upon the Almighty to witness the honesty of 
 fraudulent practices, (deceit.) This is so nearly allied to 
 perjury that you may fail to discover the difference. In- 
 deed there is no real distinction. In a moral point of 
 view, and in the sight of God, the one is just as crimi- 
 nal as the other. The distinction is altogether artificial. 
 Human laws recognize the one as perjury, and pass by 
 the other without notice. According to the divine law, 
 they are ranked together. In the eye of human law an 
 individual is considered guilty of perjury, when, in a 
 court of justice, he testifies falsely under oath. But he 
 may administer the same oath to himself, and call upon 
 the same omniscient Being to witness the truth of what 
 is equally false, and escape the infliction of human jus- 
 tice. This species of perjury, which exposes man equally 
 to the indignation of his Maker, is practiced in many of 
 the every day transactions of life. A person wishes to 
 dispose of certain property. He estimates it far beyond 
 its actual value, and exaggerates its advantages. But if 
 the truth of his representations is questioned, he asserts 
 again and again their perfect fairness, and even brings to 
 his aid the most solemn oaths to give an air of candor 
 
 Q. What influence should this have upon him? A. It should beget 
 and keep alive a spirit of watchfulness and prayer. Q. In what other re- 
 spect may this command be violated ? Is there any real difference between 
 this act and perjury? In whose estimation are they equally wrong t 
 Where is the latter kind of perjury practiced ? Can you mention an in- 
 stance 1 
 
 8 
 
86 THE N ami: OF THE DEVIL. 
 
 to these represeatatitfns, though he knows them to be in 
 
 a great measure false, and though they are made pur- 
 posely to deceive. It is needless to multiply particular 
 instances of this kind, since it is well known with what 
 facility men destitute of principle and the fear of God. 
 resort to these means of promoting their temporal inter- 
 ests. They who thus lie or deceive in the name of God. 
 take his name in vain, and the Lord will not hold them 
 guiltless. It is just as if they thought that God would 
 connive at. and sanction their fraud, and is therefore a 
 plain and positive act of the most revolting irreverence. 
 
 g\ Employing the name of the devil under circumstances 
 that do not call for, or justify its use, is (by association) 
 a violation of the second commandment. The conspic- 
 uous place he holds in the history of the fall, and the 
 distinguished rank he occupies among the enemies of 
 God, render it next to impossible for any one to think 
 of his name, without associating with it the name of the 
 great Eternal. The mental process on which this de- 
 pends is familiar to all. 
 
 h. Again : They virtually break this commandment, 
 who quote passages of Scripture in connection with pro- 
 fane or trifling conversation, or who make sport in any 
 way of sacred things. The books of the Old and New 
 Testament contain a divine revelation, and we cannot be- 
 tray a feeling of contempt for the truths they commu- 
 nicate, and at the same time entertain that reverence 
 which is due the divine character. Were the subject of 
 an earthly king to trample the proclamation of his sov- 
 
 Q. Is the common use of the name of the Devil justifiable ? On what 
 principle is it a violation of this command ? In what other way may this 
 command be broken ? 
 
BLASPHEMY. 87 
 
 ereign under his feet, or hold it up to public view as 
 an object of ridicule or contempt, he would certainly 
 evince a want of respect for the royal character. And 
 all Scripture is so intimately associated with the divine 
 name, that we cannot trifle with its momentous disclo- 
 sures, without offering an insult to God himself. 
 
 L To smile at the blasphemy of others, or to exhibit 
 any other evidence of approbation in the presence of 
 those who commit this awful sin, is opposed to the spirit 
 of this commandment, and will certainly bring with it 
 the charge of its violation. This principle is recognized 
 ku human law. The individual who consents to receive 
 from a thief the wages of his iniquity, knowing the cir- 
 cumstances under which they were obtained, comes un- 
 der the censure of the law, and is punished just as if 
 he were the thief himself. No one questions the wis- 
 dom and the justice of this arrangement. For it is evi- 
 dently as great a crime, in a moral sense, to sanction 
 theft, as to commit it. This principle applies to the case 
 of blasphemy, as well as to the case just mentioned, and 
 it becomes the plain duty of every one who fears God, and 
 has the honor of his name at heart, to frown upon ev- 
 ery exhibition of disrespect for his character. For he 
 who sanctions blasphemy, is a partaker with blasphe- 
 mers, and as he shares the guilt, he must also expect to 
 share the penalty. 
 
 I am aware of the difficulty that often attends the course 
 here recommended ; and yet the duty is so plain that no 
 apology for its non-performance will stand the test of a 
 
 Q. Is it wrong to smile at the blasphemy of others ? Why ? What 
 course should every lover of God pursue, when he hears the language of 
 profanity 1 
 
SS BLASPHEMY. 
 
 candid examination. Some are profane more from cus- 
 tom and education, than from any intention of treating 
 the name and character of God with contempt ; and the 
 habit in such cases is so fixed, and appears to be so en- 
 tirely the result of accident, that we are frequently in- 
 clined to regard it as altogether harmless, and inoffensive 
 in the sight of heaven. But though there may be cases 
 of this sin, more aggravated than others, yet every in- 
 stance in which the name of Deity, and sacred things, 
 are treated irreverently, however modified by what we 
 may consider extenuating circumstances, arises from the 
 natural corruption of the human heart ; and as an act 
 performed by unregenerate man, must come under the 
 censure of an infinitely just and holy God. And besides, 
 the character of blasphemy is written on the very face of 
 it. Blasphemy is a direct violation of that commandment 
 which says : " Thou shalt not take the name of the Lord 
 thy God in vain," and though it may be the result of ha- 
 bit, this does not constitute any apology for the act; for 
 the Lord will not hold him guiltless that taketh his name 
 in vain. As a habit, it is not only one of the most dis- 
 gusting and pitiful, but one of the most awful to which 
 the soul can become enslaved. To excuse it, therefore, 
 under any circumstances, is to sanction what the Scrip- 
 tures unqualifiedly condemn. But the sanction of a for, 
 bidden act, and its performance, are so nearly allied, that 
 the guilt of each is the same. Therefore I repeat, that 
 to smile at the blasphemy of others, or to exhibit any 
 
 Q. Can those who are profane from habit or education plead this as an 
 excuse? Are there any circumstances that justify the violation of this 
 command 1 What difference is there between the sanction and the per- 
 formance of a wrong action? 
 
BOOKS. 89 
 
 evidence of approval in the presence of those who com- 
 mit this dreadful sin, is contrary to the spirit of the se- 
 cond commandment, and will certainly incur the charge 
 of its violation. 
 
 k. Finally — The practice of reading books in which 
 sacred subjects are treated in a light and trifling manner, 
 is in fact nothing else than a violation of this command- 
 ment. The taste of those who indulge in this practice, 
 proves the condition of their moral feelings. They de- 
 light in the perusal of those writings which bring ridi- 
 cule upon religion, and its blessed institutions, and their 
 minds, constituted for such gratification, must be void of 
 all reverence for the name and character of Deity. 
 
 We cannot, indeed, be too careful in the selection of 
 books, for instruction or amusement ; especially, in an age, 
 when the tendency of most writings is to cast contempt 
 on sacred things, and to invest with a fictitious charm 
 the corrupting pleasures of sin. They who peruse with- 
 out distinction, the popular literature of the day, are in 
 danger of losing whatever taste they possess, for the du- 
 ties and enjoyments of piety. Many writers of the pre- 
 sent age, whose productions are read with avidity, if not 
 infidel in principle, are so like it, that it is extremely 
 difficult to rank them among the advocates of Christiani- 
 ty. To become familiar with books, is to hold converse 
 with the writers themselves. Books are companions, and 
 they speak to us as plainly as if we were addressed by 
 a living voice ; and we are apt to be more or less af- 
 fected by the principles they set forth. They are either 
 
 Q, Is it right to read books in which sacred subjects are irreverently 
 treated ? What are we to think of those who delight in such kind of read- 
 ing? What is the character of many writings of the present age? What 
 is the difference between reading books and conversing with their authors ? 
 
 *8 
 
90 RECAPITULATION. 
 
 the most dangerous advocates of error, or the most sue- 
 cessful champions of truth. Their good or evil influence 
 is almost irresistible. We take them with us in solitude 
 and there the mind is left to roam, undisturbed, where - 
 ever they lead; either conducted amid scenes of vice and 
 guilty joy, or else elevated, in holy contemplation, to 
 heaven. 
 
 But if it is virtual blasphemy to sit down and con- 
 verse with the blasphemer : to court his society and to 
 give sanction to his impious language ; then it is equally 
 so to peruse those writings which set religion and its 
 sacred influence at naught, and inculcate principles, op- 
 posed to the pure and holy truths of revelation ; or which 
 tend, in the least degree, to bring into contempt the high 
 perfections of Jehovah, or to create a distate for the ra- 
 tional enjoyments of piety. 
 
 Recapitulation. It is forbidden, as we have seen, in 
 this commandment : a. To make familiar use of the 
 name of Deity in ordinary conversatian : b. To offer 
 prayers which are formal and insincere : c. To listen to 
 the word of God without being influenced by his will, 
 and to engage in the external duties of religion, whilst 
 opposed in sentiment and practice to its purifying prin- 
 ciples ; d. To curse and blaspheme ; e. To testify false- 
 ly under oath, and to violate vows of obedience to the 
 divine law; f. To lie or deceive in the name of God; 
 g. To make needless use of the name of the devil; h. 
 To sport with sacred things ; i. To sanction the blas- 
 phemy of others ; k. To read impious books, and all 
 writings of an irreligious tendency. 
 
 State asain what is forbidden in this commandment. 
 
the swearer's practice. 91 
 
 In each of these respects man may betray a want of 
 reverence for the divine character, for which the Lord 
 will not hold him guiltless. Its most obvious violation 
 however, consists in open blasphemy, and to this we 
 shall confine our concluding remarks. 
 
 The swearer's practice is one which promises no ad- 
 vantage, either in this world or the next. If his impre- 
 cations have no meaning, then there is certainly nothing 
 to justify his guilt : and if they have a meaning, then 
 we must class him among the worst of fools, for he not 
 .only pronounces the bitterest curses against others, but 
 often utters against his own soul, the damnation of hell. 
 It is indeed enough to make one's blood run cold, to 
 listen to the startling oaths and impious language of the 
 blasphemer. Nor will the Lord hold him guiltless. Could 
 he escape the judgment of that tribunal from which 
 there is no appeal, his case even then would be revolt- 
 ing enough : for he would pass through life distinguish- 
 ed among the despisers of God. But the Lord will not 
 hold him guiltless. Every oath he utters, and every im- 
 precation that escapes his lips, finds a place among the 
 records of eternity ; and in the great day of retribution, 
 the fearful aggregate of his guilt, will start up before 
 him. He will behold that God whose name and cha- 
 racter he has ever contemned ; but those smiles of mercy* 
 which might have beamed upon him, will be concealed 
 behind the fearful expression of his wrath. "And I 
 stood upon the sand of the sea"— says St. John, "and 
 I saw a beast rise up out of the sea, having seven heads 
 and ten horns, and upon his horns ten crowns, and 
 
 Q. In what does the most obvious violation of this command consist . 
 
92 DUTIES INCULCATED. 
 
 npon his heads the name of blasphemy." And again: 
 " If any man worship the beast and his image, and re- 
 ceive his mark in his forehead or in his hand, the same 
 shall drink of the wine of the wrath of God, which is 
 poured out without mixture into the cup of his indigna- 
 tion : and he shall be tormented with fire and brimstone 
 in the presence of the holy angels, and in the presence 
 of the Lamb ; and the smoke of their torment ascendeth 
 up for ever and ever ; and they have no rest day nor 
 night who worship the beast and his image and whoso- 
 ever receiveth the mark of his name.'' (Rev. xiv. 9, 10, 
 11.) To whatever we refer this prophetic language, it 
 distinctly pronounces the doom of him who reviles the 
 name of the Creator. Debarred from all intercourse with 
 adoring spirits, he will be destined to associate with 
 those, whose blasphemies rise up forever, and who, un- 
 der the just inflictions of divine wrath, will remain im- 
 penitent through a long eternity. "And the fifth angel 
 poured out his vial upon the seat of the beast; and his 
 kingdom was full of darkness; and they gnawed their 
 tongues for pain, and blasphemed the God of heaven 
 because of their pains and their sores, and repented not 
 of their deeds? (Rev. xvi. 10, 11.) 
 
 If the doom of the blasphemer is dreadful, it is no 
 less just. The devils delight to blaspheme the Almighty, 
 and men, who take the name of the Lord in vain ; and 
 thus engage in the very occupation of the damned, can- 
 not expect to bear the harp of God, and chant the "song 
 of Moses and the Lamb." 
 
 Luther adverts to the duties inculcated in the second 
 
 Q. What duties does Luther mention as inculcated in this command- 
 ment ? 
 
DEVOTION". 93 
 
 commandment, as follows : " We should call upon God 
 in every time of need, and worship him with prayer, 
 praise, and thanksgiving."' 
 
 1. The first duty here enjoined is to call upon God 
 in every time of need. The reasonabl ness of this duty 
 will appear, if we consider that all created things are 
 dependant on the Creator. Although when we are in 
 want, we apply for relief to those around us, we ought 
 to remember that our " help cometh'* from Him who is 
 the disposer of all events, and who can turn and influ- 
 ence the " hearts of the children of men." The encour- 
 agement to the performance of this duty, is derived from 
 the sacred Scriptures, where we find that blessings have 
 been frequently conferred, in answer to prayer. Solomon 
 prayed for an understanding heart, and his petition was 
 granted. (1 Kings, iii. 9, 10.) Hezekiah prayed, that 
 Senacherib might raise the siege of Jerusalem, and the 
 angel of the Lord smote the Assyrians. (2 Kings, xix. 
 15, 20, and 35, 36.) Jehoshaphat prayed for victory over 
 the Moabites and Ammonites, and they were destroyed. 
 (2 Chron. xx.) 
 
 These petitions, to be availing, must be offered in a 
 spirit o£ devotion, fervency and resignation. By devotion 
 may be understood that feeling of affection and reverence, 
 which the revealed knowledge of the divine perfections 
 is so well calculated to excite. The spirit of resignation 
 
 Q. The first duty is to call upon God in every time of need — from 
 what do you infer the reasonableness of this duty ? What encouragement 
 have we to engage in the duty of prayer ? For what did Solomon pray ? 
 For what did Hezekiah pray ? For what did Jehoshaphat pray 1 Were 
 these prayers answered ? In what spirit must these prayers be offered ? 
 What do you understand by a spirit of devotion ? What by a spirit of fer- 
 vency? What by a spirit of resignation ? 
 
94 OBJECTS OF PRAYER. 
 
 pervaded that memorable petition of the Saviour, which 
 fell from his lips in Gethsemane : : ' O my Father, if it be 
 possible let this cup pass from me : nevertheless, not as 
 I will, but as thou wilt. (Matth. xxvi. 39.) This duty 
 is to be performed — 
 
 a. When suffering the ills and adversities of life ; (that 
 courage and confidence may not fail us.) 
 
 b. In case of national judgments, such as pestilence, 
 war. and famine ; (to obtain deliverance.) 
 
 c. When about to pursue any course of action in re- 
 gard to whose expediency or propriety, we entertain 
 doubts : (that we may receive wisdom from above.) 
 
 d. When assailed by temptation ; (that we may be en- 
 dowed with the power of resistance.) 
 
 e. When we commence the labors of the day : (that 
 prosperity may attend our lawful pursuits, and that the 
 care of divine providence may be exercised over us.) 
 
 /. When we read the sacred Scriptures ; and, 
 g. When we visit the sanctuary : (that we may enjoy 
 the enli^htenino* and sanctifying influences of the divine 
 spirit, and thus become " doers,' as well as readers and 
 'hearers of the word. : ) 
 
 2. We are also required to pray to the Creator ; not 
 only, a. that all temporal blessings may descend richly 
 upon us and our fellow-men ; but especially b. that his 
 kingdom may be established within and around us, and 
 that the spiritual advantages which we enjoy, under the 
 mild administration of the Prince of Peace, may be ra- 
 pidly and universally disseminated. 
 
 Q. Who manifested that spirit in an eminent degree ? On what occa- 
 sion ? When is this duty to be performed ? And for what purpose ? Are 
 we to pray for temporal blessings ! For what oilier blessings are we to 
 pray ? In whose behalf are we to pray ? 
 
THANKS — PRAISE. 95 
 
 3. It is also enjoined upon us to thank Him who is 
 < the giver of every good and every perfect gift.' for all 
 the benefits we enjoy. 
 
 a. For temporal blessings — such as food, health, cloth- 
 ing, friends, possessions, social comforts, the advantages 
 secured to us under a free government, the enjoyment of 
 national peace and security, and exemption from civil 
 discord and foreign invasion. 
 
 b. For spiritual blessings ; among which may be enu- 
 merated, the Bible, the institutions and ordinances of re- 
 ligion, the strengthening and regenerating influences of 
 the Jfoly Spirit, the privilege of prayer, and so on. 
 
 4. It is further required of us to address Jehovah in 
 accents of praise. The ground of this praise may be 
 stated as follows : 
 
 a. His adorable perfections — majesty, power, wisdom, 
 truth, love, and so on. 
 
 b. The arrangements of his providence, all adapted to 
 promote the comfort and happiness of man. 
 
 c. The deep interest he has manifested in reference to 
 the salvation of the soul. (Psalm ciii.) 
 
 In conclusion, it may be remarked, that all our in- 
 tellectual and spiritual faculties have been conferred for 
 this great and interesting purpose. Man was created to 
 praise and glorify his maker ; and if the evidences of 
 the power, majesty, wisdom and goodness of the Al- 
 mighty, afforded in the works of nature, and especially 
 in the system of grace ; if these fail to arrest his atten- 
 tion, and to awaken feelings of the profoundest reverence 
 
 Q. For what are we to thank the Creator ? Enumerate some of the 
 temporal blessings which call for our grateful acknowledgments to God. 
 Mention spiritual blessings. Should we praise the Almighty 1 What 
 is the ground of that praise ? 
 
96 CONCLUSION. 
 
 and love, the chief end of his creation is not attained. 
 « The heavens declare the glory of God. and the firma- 
 ment sheweth his handy work," whilst the transactions 
 of Calvary, fraught with overwhelming interest, display 
 the mercy, no less than the justice, truth, and holiness 
 of Him " with whom we have to do." When the mind 
 is directed in prayerful contemplation to those interesting 
 truths, which nature and revelation disclose to us, the 
 heart must be affected, and be filled with admiration and 
 holy awe. Such a conception of the greatness, majesty, 
 and glory of God, is the basis of every act of pure and 
 heartfelt adoration ; and the prayers, praises, entreaties, 
 and confessions of the soul, when they arise from this 
 view of the divine character, and are suggested by a 
 sense of human dependence and divine compassion, and 
 when the spirit of devotion, fervency, and resignation 
 pervades them, are pleasing to the divine mind, because 
 perfectly consistent with that reverence which is due to 
 his great and holy name. Hence we are permitted, when 
 our hearts are thus seriously and piously disposed, to 
 ; call upon the Lord in every time of need, and to wor- 
 ship him with prayer, praise, and thanksgiving.'* Such 
 acts of devotion, instead of being prohibited, are encour- 
 aged, and positively enjoined. 
 
 O when will the whole earth bless the Lord for his 
 goodness, and for his marvellous works ! When will the 
 nations learn to hallow the name of Him who reigns 
 among the armies of heaven ; who is clothed in majes- 
 ty, and power, and truth ; in whom all perfection is 
 centered ! 
 
 1 ' The God who rules on high, 
 
 Who all the earth surveys, 
 Who rides upon the stormy sky, 
 
PRAYER. 97 
 
 And calms the roaring seas ; 
 This awful God is ours;" 
 
 He speaks to us in the tempest ; he speaks to us in 
 all the merciful regulations of his providence ; he speaks 
 to us through the prophets and apostles, and the Son 
 of his lore ; he addresses us in the still small voice of 
 conscience ; and we are taught by every monitor to rev- 
 erence his character, and to glorify his name. Let us 
 "hear instruction, and be wise, and refuse it not." 
 
 " Praise God, from whom all blessings flow; 
 Praise him all creatures here below; 
 Praise him above, ye heavenly host, 
 > Praise Father, Son, and Holy Ghost." 
 
 PRAYER. 
 
 Bless the Lord, O my soul, and all that is within me bless his holy 
 name ! Bless the Lord, O my soul, and forget not all his benefits ! 
 
 I would bless thee, O Lord, whom angels worship, and whom the 
 spirits of the just delight to honor, and I would unite in their songs 
 of praise. Let my soul be raised above all created things, whilst, with 
 the eye of faith, I look upon thee, the Creator of all that exists in hea- 
 ven and on earth. In faith would I behold thee, O Sun of righteous- 
 ness, the light of every believing soul. 
 
 May I be enabled to praise thee, most merciful God, with all my 
 powers, and to offer unto thee worthy thanks for all the demonstrations 
 of thy goodness ! Thy greatness and majesty, and the wise arrange- 
 ments of thy government are infinite. I desire to worship thee aright, 
 and devoutly pray that thy love may be shed abroad in my heart. Do 
 thou, O God, my life and my strength, pour light into my soul, and 
 inspire me with the spirit of devotion, that my lips may speak forth 
 thy praise. 
 
 Sanctify me by thy grace, and cleanse me from all my pollutions, 
 that the offering of my gratitude may be well-pleasing in thy sight. 
 Establish thy dwelling in my soul, that I may know thee and call 
 upon thee in spirit and in truth ! Let thy praise be ever on my 
 tongue ; for who is like unto thee, thou fountain of every blessing, 
 and who can celebrate thy greatness? To thee, our God, belong rev- 
 erence, gratitude and love, forever. Amen. 
 
 9 
 
98 thk sabbath. 
 
 The Third Commandment. 
 
 "Remember the Sabbath day to keep it holy." 
 
 "It is enjoined in this commandment, that we should 
 so fear and love God, as not to despise his word and the 
 preaching of his gospel ; but deem it holy, and willingly 
 hear and learn it." 
 
 The Sabbath was instituted at the end of creation, 
 and its observance was solemnly enjoined upon our first 
 parents. The sacred historian informs us (Gen. ii.) that 
 " when the heavens and the earth were finished and all 
 the host of them," and when "on the seventh day God 
 ended his work which he had made, he blessed the Sev- 
 enth day and sanctified it." When the Israelites were 
 assembled at Mount Sinai, after their departure from the 
 land of Egypt, the command: "Remember the Sabbath 
 day to keep it holy," was announced to them, and form- 
 ed a part of the moral law. This circumstance alone, 
 is all that is necessary to establish the belief, that the 
 obligation of the observance of the Sabbath, as a day 
 set apart, in a peculiar sense, for the worship of the 
 Creator, is perpetual, and that under the new, as under 
 the old dispensation, it is to be devoted to this sacred 
 and interesting purpose. 
 
 The Saviour says : " Think not that I am come to 
 destroy (or annul) the law : . I came not to destroy, but 
 to fulfil," (ratify, establish.) Here the Messiah evidently 
 refers to tfye wliole moral law, including the command, 
 now under consideration. He censured the strictness of 
 the Pharisees, it is true, who found fault with the disci- 
 
 Q,. Repeat the third commandment. What is enjoined in this command- 
 ment ? Where do you find the account of the institution of the Sabbath first 
 enjoined? How long is the obligation. of its observance intended to last? 
 What is the testimony of the Saviour in regard to the moral law? 
 
OBJECT OF ITS INSTITUTION. 99 
 
 pies, because they plucked a few ears of corn on the 
 Sabbath, to satisfy the cravings of hunger. And he also 
 taught them, that all acts of benevolence, such as the 
 healing of the sick, could be performed on that day, 
 without the violation of the third commandment. But 
 in this, he did not sanction what was forbidden in the 
 law ; he 'only justified what was consistent with the law, 
 but opposed to the unfounded traditions of the elders. 
 
 In further support of the position, that the obligation 
 of the observance of the Sabbath is perpetual, the follow- 
 ing considerations may be urged. 
 
 i. The Sabbath was instituted to commemorate the 
 work of Creation. Viewed in this light, it must ever 
 be interesting to every member of the human race. How 
 wonderfully are all "the manifold works of God" adapt- 
 ed to promote the comfort and happiness of man ! He 
 has ordained the sun to rule the day, and the moon to 
 give light at night. He has established laws, to regulate 
 the succession of seasons. He sends the rain, and the 
 dew, and the gentle breeze of summer. All the beauties 
 and sublimities of the material world, affording to the 
 human mind a thousand objects of delightful contempla- 
 tion, were arranged by his Almighty hand. And He has 
 appointed man to "have dominion over the fish of the 
 sea, and over the fowl of the air, and over every living 
 thing that moveth upon the earth. 55 Surely, the comple- 
 tion of these interesting and merciful arrangements, de- 
 serves to be held in perpetual remembrance. And when, 
 in addition to all this, we bear in mind that man him- 
 
 Q. What does this testimony prove, concerning the obligation imposed 
 in the third commandment ? For what purpose was the Sabbath insti- 
 tuted ! What does this design of its institution prove ? A. That the ob- 
 ligation of its observance is perpetual. 
 
100 HOLY MEDITATION. 
 
 self, with all his mental and spiritual powers, formed a 
 part of the creation, it is evident, that the obligation to 
 commemorate this mighty work, will last, until the foun- 
 dations of the earth shall be removed, and time itself, 
 shall be lost in eternity. 
 
 2. The Sabbath was also instituted for the purjjost 
 of holy meditation. And if, when our first parents were 
 yet in a state of innocence, they were required to spend 
 this day in acts of devotion, (which we have no reason 
 to doubt.) there certainly exists a greater necessity for 
 such a regulation now, when the mind is so easily af- 
 fected by the cares and pursuits of life. Man is no 
 longer in a state of innocence. In his fallen condition, 
 he is apt to be forgetful of God, and moral duty, Un- 
 der these circumstances, such a regulation is absolutely 
 called for ; and the appointment of one day out of seven, 
 on which we are to abstain from our accustomed labors 
 and pursuits, and to engage in the duties of piety, dis- 
 plays the wisdom, as well as the goodness of the Crea- 
 tor. 
 
 The pious Israelite, no doubt experienced the benefit 
 of thus retiring at stated intervals, from amid the dis- 
 tracting scenes and engagements of the world, to hold 
 sweet and uninterrupted communion with his God. The 
 same practice must secure to the Christian, a similar ad- 
 vantage. Indeed, as already remarked, it is rendered 
 essential to his moral improvement, by his very consti- 
 tution as a moral being. All the powers of the human 
 
 Q. For what other purpose was the Sabbath instituted ? Is there any 
 necessity now that one day out of seven should be set apart for holy medi- 
 tation ? Why is such a regulation, at present especially, absolutely earlcd 
 for 1 What does the institution of this day of sacred rest display, on th$ 
 part of the Creator ? A. Wisdom and goodness. 
 
NECESSARY TO THE CHRISTIAN. 101 
 
 soul have become weakened by sin. And the Christian, 
 as well as others, is brought into close and frequent 
 contact with the cares and perplexities of life. Hence, 
 he needs an occasional period of relaxation, when he 
 may retire, as it were, from the world, and draw near 
 to God. It is in the uninterrupted discharge of religious 
 duty, that fresh vigor is imparted to his spiritual powers. 
 In this way, he is prepared anew, to encounter and 
 overcome the alluring temptations of sin. 
 
 How is it in the case of those who have been deprived 
 for years of the means of grace, and the administrations 
 oflhe sanctuary? By far the greater number of persons 
 thus circumstanced, gradually lose their former taste for 
 the duties and enjoyments of piety. The world eventu- 
 ally fills that place in the mind which belongs to the 
 Creator, and maintains sole and undisputed sway over 
 the affections. And in too many instances, there ensues 
 an utter forgetfulness of moral obligation. 
 
 On the other hand, the man who enjoys and diligent- 
 ly improves the means of grace ; who remembers the 
 Sabbath day to keep it holy, and is attentive on that day 
 to all the ordinances and duties of religion, and who ab- 
 stains from labor, and holds intimate and delightful in- 
 tercourse with his Maker ; that man is prepared to en- 
 gage in the every day employments of life, and to mingle 
 in its busy and distracting scenes, secure from the dan- 
 ger of forgetting his obligations to God, or of neglecting 
 the weighty interests of his immortal soul. 
 
 Q. Is the Christian in danger of forgetting his duty to God ? Of what 
 advantage then, is the observance of the Sabbath to him ? In the case of 
 those who have not enjoyed the means of grace for a long time, what takes 
 place? How is it with the man who remembers the Sabbath day to keep 
 it holy, and diligently improves the means of grace ? 
 
 9* 
 
102 TOPICS OF DISCUSSION. 
 
 3. The engagements of the Sabbath are emblematic 
 of eternal blessedness. This interesting truth must go 
 far to establish the belief, that the obligation of its strict 
 observance is equally binding upon all the generations of 
 mankind. The public worship of God, especially the 
 offering of prayer and praise in the sanctuary, resembles 
 the engagements of the redeemed in heaven, more closely 
 than any other human act. Angels, 'and the spirits of 
 the blest made perfect,' delight to sing the praises of their 
 Creator, saying : " Holy, holy, holy, is the Lord God 
 Almighty." 
 
 If in the eternal world the soul is entirely free from 
 the cares and vexations of life, nothing can be more pro- 
 fitable or more consistent with the spiritual nature and 
 destination ©f man, than the discharge of that inter- 
 esting duty, which is enjoined in the third command- 
 ment. To retire thus from the noise and bustle of the 
 world, and to bow before the Lord in his sanctuary, 
 where he has been pleased to afford, throughout all ages 
 of the church, the most positive manifestations of his pre- 
 sence and his power, is an act, which not only tends to 
 fix our meditations on the subject of a future world, but 
 also affords to the soul, in some limited degree, a fore- 
 • taste of celestial joy. 
 
 The matters generally discussed on the Sabbath, by 
 the ministers of religion, are admirably calculated to ex- < 
 pand our views of the divine majesty, and power, and 
 goodness, and truth ; and thus, as we habitually Contenti- 
 on Of what are the employments of the Sabbath an emblem? Of what 
 nature are the engagements of the redeemed in heaven? A. Spiritual. 
 Why is the discharge of the duty enjoined in this commandment, eminently 
 profitable to man 1 Or, in other words, to what does it tend ? What ef- 
 fects are produced, by the serious and prayerful contemplation of the topics 
 generally discussed on the Sabbath by tfee ministers of religion ? 
 
EVERY DAY NOT ALIKE SACRED. 103 
 
 plate these perfections of the Almighty, our gratitude will 
 become more intense, our devotions more elevated, our 
 affections more refined, and all our spiritual faculties bet- 
 ter prepared to study his character, to meditate upon his 
 law, and to speak forth his praise throughout the ages 
 of eternity. 
 
 4. The opinion cannot be maintained, that the Chris- 
 tian is to regard every day as being alike sacred, and 
 that he is therefore under no obligation to pay extraor- 
 dinary respect to the Sabbath. For this is impossible in 
 the very nature of things. It is not denied, that the 
 principles of his religion should actuate the believer in 
 all his intercourse, and that he ought to carry these prin- 
 ciples with him into the world, so that they may regu- 
 late his conduct there. But how can the mind be ab- 
 sorbed in holy meditation, amid the din and excitement 
 of business ? Follow this train of reasoning to the end, 
 and it leads to one of two results equally impracticable : 
 either the Christian must hold every day as sacred as he 
 now regards the Sabbath, and must consequently abstain . 
 through the week from his ordinary employments, and 
 engage in the public exercises of devotion ; or else he 
 must spend the Sabbath as he now spends the other days 
 of the week, in the work-shop, in the counting-room, or 
 in the field. The first of these results is not to be thought 
 of; and the great difficulty of the opinion that all days 
 are to be regarded as equally sacred, lies in this, that its 
 practical tendency must be, to introduce among the occu- 
 
 Q. Is the Christian to regard every day as being alike sacred ? Are 
 the principles of the gospel to actuate believers at all times ? Why is it im- 
 possible for him to regard every other day in the week in the same light in 
 which he regards the Sabbath? To what results would such an opinion 
 lead ? Are either of these results practicable? 
 
101 THE LORD'S DAY. 
 
 pations of the Sabbath, amusements and pursuits which 
 are calculated to banish all serious impressions from the 
 mind. 
 
 From all this it is evident, that one day out of seven 
 is to be, in a particular sense, consecrated to God, and 
 that the obligation of its religious observance is univer- 
 sal and perpetual ; that it rests upon Christians as well 
 as Jews ; and will remain in force throughout all suc- 
 ceeding ages of the church. This opinion, as we have 
 seen, is based upon the following considerations : 
 
 1. The Sabbath was instituted to commemorate the 
 work of creation. 
 
 2. It was also appointed for the purpose of holy me- 
 ditation. 
 
 3. The employments of the Sabbath are emblematic 
 of eternal blessedness. 
 
 4. Its observance is positively enjoined in the moral 
 law. 
 
 The alteration of the day, from the last to the first day 
 of the week, cannot affect, in the least, the obligation im- 
 posed in the third commandment. For this alteration is 
 sanctioned by competent authority. (Acts xx. 7.) Christ 
 himself, repeatedly appeared to his disciples, after his re- 
 surrection, on the first day of the week, (John xx. 19. 
 26.) and also bestowed upon them, on that day, the gift 
 of the Holy Ghost. (Acts ii.) 
 
 The event of the creation, which the Sabbath was 
 
 Q. What is evident from all that has been said? On what considera- 
 tions is the argument for the perpetual observance of the Sabbath based ? 
 The day has been changed from the last to the first day of the week — how 
 does this affect the obligation imposed in this law? By whom was this 
 change sanctioned? From several of the Saviour's acts, how did he seem 
 to regard it ! What did he do on that day that appeared to favor the al- 
 teration 1 
 
HOLY TIME. 105 
 
 instituted to commemorate, can be celebrated just as 
 well on the first as on the last day of the week. And 
 the wisdom of the arrangement, established under the 
 new dispensation, cannot be questioned, if we remember 
 that on the first day of the week, the Saviour arose from 
 the dead. The Sabbath was appointed for the worship 
 of the Creator ; and the Lord's day, which is commem- 
 orative of the Saviour's triumph over death, hell, and 
 the grave, is admirably adapted to this interesting pur- 
 pose. The redemption of the human race, by Jesus 
 Christ, constitutes one of the strongest evidences of the 
 love, of God. And on the first day of the week we are 
 led to praise him, not only in view of his majesty, pow- 
 er, and wisdom, displayed in all the works of his hand, 
 but especially for the system of redeeming grace, in 
 which mercy and truth have met together, and which 
 restores, to every believing soul, the forfeited happiness 
 of heaven. 
 
 It may be well to remark here, that the Jews still 
 observe the seventh day of the week as the Sabbath, 
 commencing on Friday evening, according to Genesis ii. 
 3, and also in compliance with the command given in 
 Exodus xx. 8, 10. 
 
 From this practice, many Christians entertain the sen- 
 timent that Saturday evening is holy time ; but as there 
 is more than one opinion in regard to this subject, I 
 shall dismiss it in the language of Mr. J. Abbott. 
 
 He says : " The actual inconvenience arising from this 
 
 Q,. What event was the Sabbath instituted to commemorate 1 What 
 event is the Lord's day, or Christian Sabbath, instituted to commemorate 1 
 When does the Jewish Sabbath commence ? Mention one or two passages 
 of Scripture on which this custom is founded. Are there any disputes as to 
 the time when the Christian Sabbath commences ? 
 
106 DUTIES ENJOINED. 
 
 diversity is comparatively slight. The great evil which 
 these differences of opinion produce, is the interminable 
 disputes which arise from them. Perhaps some of my 
 readers, when they saw the subject of the Sabbath an* 
 nounced, may have been curious to know which side I 
 was going to take in regard to some of these points ; 
 for example, on the question whether it is proper to 
 commence holy time on Saturday evening, or on Sab- 
 bath morning. Now, in fact, I am going to take both 
 sides. I am going to try to convince you that it is en- 
 tirely immaterial which is adopted, and that the whole 
 subject is completely unworthy of being made a matter 
 of controversy among Christian brethren.' 7 
 
 I proceed to consider — 1. What duties are embraced 
 in the requirement, l Remember the Sabbath day to keep 
 it holy;' and — 2. In what its profanation consists. 
 
 1. Attendance at Church may be ranked among the 
 chief duties required in the third commandment. In the 
 third book of Moses, (xxvi. 2.) we read: "Ye shall keep 
 my Sabbaths, and reverence my sanctuary." And under 
 the Christian, as under the Jewish economy, the establish- 
 ed means of grace as they are afforded in the house of God, 
 arc to be diligently improved. These consist in a. Read- 
 ing the sacred Scriptures, b. Preaching the word. c. 
 Prayer; and d. Singing the praises of the Almighty. 
 Nor is there any ground for the assertion that we can 
 render as acceptable a service to the Creator at home ; 
 unless we are deprived of all the public ordinances of re- 
 ligion, because, a. The worship of the saints on earth, 
 
 Q. What opinion prevails among many? Why is this question unwor- 
 thy of being made a matter of controversy t What important duty, among 
 others, is enjoined in this commandment ? What are the means of graca 
 enjoyed in the house of God s 
 
RESULTS OF OBEDIENCE. 107 
 
 like that of the blest in heaven, is intended to be social ; 
 and besides, b. Social worship was not only enjoined 
 upon the Israelites by the express command of the law- 
 giver, but also upon every member of the church of 
 Christ, by the example of the Saviour and his apostles. 
 
 The results that flow from the faithful and conscien- 
 tious discharge of this duty, consist in, a. The illumi- 
 nation of the mind, and b. The sanctification of the 
 heart. Instruction must go before conversion ; and the 
 soul can never be regenerated, until the mind is enlight- 
 ened, in regard to the first principles of Christianity. In 
 the Jiouse of God this spiritual light is communicated to 
 the understanding. And the ministers of religion have 
 been appointed to explain the truth, to state its evidences, 
 and to enforce the duty of its acceptance, both as a rule 
 of faith and a standard of action. And thus the " preach- 
 ing of the word," accompanied by that divine influence 
 which emanates from the "Father of lights," becomes 
 "the power of God unto saWation." 
 
 In order that these results may be experienced, it is 
 essential that we — 
 
 a. Implore the aid of the holy spirit. The prayer of 
 the psalmist should ascend from the heart of every one 
 who is seeking after truth : " Open thou mine eyes, that 
 I may behold wondrous things out of thy law." (Psalm, 
 cxix. 18.) Nor can it be doubted that the small amount 
 of good, accomplished by the preaching of the gospel, is 
 to be attributed, in a great degree, to the want of a 
 
 Q. Give a reason why the Christian cannot worship God as acceptably 
 at home as at church, provided sickness, or other unavoidable circumstan- 
 ces do not detain him from the house of God? Mention the results that 
 flow from the faithful discharge of this duty. Which comes first, conver- 
 sion or instruction? In order that these results may be experienced, what 
 & necessary in the first place? 
 
10S DUTIES AT HOME. 
 
 spirit of supplication, on the part of those who hear it. 
 
 b. We must listen gladly to the word, and treasure it 
 tip in our hearts, even though it may reprove our sins, 
 and bring to light our deformities of moral character. 
 (Luke, xi. 28. Gal. iv. 1G.) 
 
 c. We must diligently and prayerfully meditate through- 
 out the week, upon those truths which have been the 
 subjects of our contemplation during the Sabbath, and 
 allow them to regulate our desires, to purify our affec- 
 tions, and to control our conduct in our various inter- 
 course. The results that flow from the enjoyment of 
 the means of grace, to be beneficial, must be practical 
 The seed of instruction if it fall in a rich and fertile 
 soil, will bring forth the " fruits of righteousness." And 
 if an individual has enjoyed all the ordinances of reli- 
 gion as they are administered on the Sabbath, for years, 
 without being practically influenced, he affords evidence 
 of having been virtually guilty of the frequent violation 
 of the third commandment; inasmuch as he has repeat- 
 edly entered the house of God, with a heart unprepared 
 to engage in its solemn and interesting- duties. 
 
 2. At home as well as in the sanctuary our employ- 
 ments on the Sabbath must be of a character corres- 
 ponding with feelings of devotion ; or, at any rate, not 
 calculated to erase from the mind those convictions of 
 duty, which the hearing and the reading of the sacred 
 Scriptures are intended to impress. 
 
 Q. To what are we to attribute the fact, that the preaching of the gos- 
 pel is so often ineffectual? What else is necessary, if we wish to be bene- 
 fitted by the preaching of the word ? What in the third place ? What is 
 the seed of instruction intended to produce ? When an individual goes to 
 church in a thoughtless frame of mind, of what is he guilty ? We have im- 
 portant duties to perform in the house of God on the Sabbath — and where 
 else? 
 
DUTIES AT HOME. 109 
 
 The chief duties which devolve upon every individu- 
 al at home, both before and after the services of the 
 sanctuary, may be thus briefly enumerated : a. Prayer, 
 b. Singing, c. The reading of the word of God. Again : 
 Prayer may be divided into private and social. Private 
 prayer is that which the believer offers when he is alone 
 with his God. Social prayer is that in which every 
 Christian head of a family is in duty bound to engage, 
 with all the members of his household. In reference 
 to reading, it may be said, that all books of a religious 
 character, such as histories of the church, commentaries 
 on the Bible, the lives of martyrs, reformers and mission- 
 aries, and others, eminent for piety and devotedness to 
 the cause of truth, may be productive of decided ad- 
 vantage to the mind and the heart. Consequently, their 
 perusal on the Sabbath is not inconsistent with the ob- 
 ligation imposed in the third commandment. Belonging 
 to this class are the works generally contained in Sun- 
 day school and congregational libraries. 
 
 The following may be stated as the consequences 
 which result from this manner of employing the conse- 
 crated hours of the Sabbath at home, previous and sub- 
 sequent to the public services of the house of God ; 
 
 I. The preparation of the mind to contemplate the 
 solemn truths proclaimed from the pulpit, 
 
 a. To illustrate and establish this position, it may be 
 necessary to remark, that the reading of the Scriptures, 
 singing and prayer, (private and social,) tend to purify 
 
 Q. What duties are to be performed before and after visiting the 
 house of God 1 How may prayer be divided ? What is private prayer ? 
 What is social prayer 1 What kind of reading is appropriate to the 
 Sabbath ? Mention one of the results which flow from the faithful dis- 
 charge of these duties at home. 
 
 10 
 
110 PREPARATION OF MIND AND HEART. 
 
 and elevate our thoughts, and thus prepare the mind to 
 enter upon those investigations of the character and will 
 of God, and the duty of man, to which it is directed by 
 the ministers of religion. If we enter the sanctuary, 
 meditating on our worldly plans and pursuits, we can- 
 not reasonably hope to derive the least advantage from 
 the enjoyment of its interesting and important privileges. 
 To guard against this tendency of the mind to mingle 
 earthly with spiritual thoughts, it is essential that we 
 enter, at home, upon the discharge of those preparatory 
 duties, to which I have already adverted. 
 
 b. Again : The knowledge acquired in reading the 
 scriptures at home enables the hearer to follow under- 
 standingly, and without effort, the train of thought and 
 argument which pervades the preacher's discourse ; whilst 
 c. Fervent and importunate prayer for the enlightening 
 influences of the spirit of truth, creates a willingness to 
 listen to all the reproofs and counsels of infinite wis- 
 dom, and a desire to treasure up in the heart the mo- 
 mentous disclosures, "brought to light in the gospel.*' 
 
 2. Another result that may be mentioned, as flowing 
 from the conscientious performance of the duties just 
 enumerated, is, the "permanency of religious impres- 
 sions. Those convictions of moral obligation, experi- 
 enced by many, when the " whole counsel of God'' is 
 faithfully declared, are too frequently banished from the 
 mind, as soon as the preacher's voice ceases to vibrate 
 
 Q. Must our thoughts be worldly or spiritual when we enter the 
 house of God? What does the knowledge acquired in reading the Scrip- 
 tures at home enable us to do ? As a hearer of the word, what advantage 
 does the Christian derive from prayer ? We have been considering one 
 result which flows from the discharge of certain duties at home, previ- 
 ous and subsequent to the services of God's house; can you mention 
 another result of the faithful performance of these duties ? 
 
PROFANATION OF THE SABBATH. Ill 
 
 on the ear. If such impressions are to remain, the in- 
 dividual who feels them, must retire from the sanctuary 
 to the closet, and there pour forth the earnest supplica- 
 tion, that the truths communicated to his understanding 
 may exert their saving influence upon his heart, and 
 that neither "the cares nor pleasures of the world may 
 prevent or impair their efficacy.'' 
 
 b. It is also highly important for every individual, af- 
 ter the services of the sanctuary are ended, to investigate 
 more fully the subject of the preacher's discourse. Close- 
 ly connected with such investigations is the reading of 
 th§ Scriptures, which we are to search, for proof and 
 illustration of the sentiments proclaimed from the sacred 
 desk. This exercise of the mind, when prayerfully con- 
 ducted, must result in lasting advantage to the heart, as 
 it tends to give permanency to those convictions of du- 
 ty, which the preaching of the word so frequently creates. 
 
 We may define the work of the Sabbath then to be 
 the sanctification of our thoughts, (Lev. xi. 44.) And 
 this work is performed in listening prayerfully to the 
 truths of inspiration, reading the holy Scriptures, and 
 singing the praises of God, and in the confession of sin, 
 the offering of thanks, and supplication, 
 
 II. The profanation of the Sabbath consists 
 
 1. In the abuse of the means of grace. 
 
 2. In their neglect. 
 
 3. In the pursuit of sinful enjoyments, 
 
 4. In the performance of all evil or forbidden works. 
 
 Q,. What should every individual investigate, after the services of the 
 sanctuary are ended ? In what will this exercise result, if prayerfully 
 conducted? What may we define the work of the Sabbath to be ? How 
 is this work performed 1 In what does the profanation of the Sabbath 
 consist ? 
 
112 ABUSE OF THE MEAN.? OF GRACE. 
 
 1. The means of grace here referred to are the divine 
 word — religious ordinances and prayer. We abuse the 
 divine word, a. when we read or hear it without having 
 our attention arrested, and feelings of devotion and love 
 brought into active exercise. We also abuse the divine 
 word, b. when we read or listen to it, with no higher 
 aim than to impress others with the persuasion of our 
 piety, c. "We abuse the ordinances of religion when we 
 think to do God service in attending the sanctuary, and 
 perform this act as a kind of sin offering, so that the 
 accusations of conscience may be silenced, whilst we 
 continue to live in the indulgence of our guilty passions. 
 d. We abuse the privilege of grayer, when in our sup- 
 plications we forget our need of a Saviour, and when 
 our offerings, like that of the Pharisee in the temple, 
 (Luke, xviii. 10, 12,) afford no evidence of " a broken and 
 a contrite spirit.*' e. We also abuse the privilege of pray- 
 er when we perform this duty only "to be seen of men/' 
 
 2. Individuals manifest their contempt for the means 
 of grace and thus profane the Sabbath. 
 
 a. When they neglect the reading of the sacred ora- 
 cles. (Hos. iv. 6,) 
 
 b. When they refuse to visit the assemblies of Chris- 
 tians for edification. (Heb. x. 25.) 
 
 c. When they omit the duty of prayer. 
 
 3. The pursuit of sinful enjoyments. All pleasures 
 that are inconsistent with moral duty, and are suggested 
 by the depraved inclinations of the human heart, are of 
 course prohibited at all times. But there are many grati- 
 
 Q,. What are the means of grace ? When do we abuse the divine 
 word? When do we abuse the ordinances of religion? When do we 
 abuse the privilege of prayer ? When do individuals manifest their con- 
 tempt f jr the means of grace ? What else is forbidden in this commandment 1 
 
WORKS PROHIBITED. 113 
 
 fications, innocent in themselves, which become sinful, 
 when, on the Sabbath, they constitute the objects of pur- 
 suit or desire. Not to attempt an enumeration of these, 
 the exercises of skating and bathing may be mentioned 
 as examples. Music, whether vocal or instrumental, not 
 associated with holy thought and pious emotions, is ne- 
 cessarily forbidden. Conversation when it has reference 
 to these amusements, or to the ordinary business of life, 
 is by no means favorable to devotion. In a word, all 
 those diversions intended to relax and refresh the mind, 
 as well as to invigorate the body, and which have their 
 appropriate season, are not to mingle with the employ- 
 ments of that day, which has been consecrated to higher 
 and nobler purposes. Indeed, in regard to the ?ni?id. 
 there is nothing that tends more effectually to invigorate 
 its powers, or to secure the most brilliant and desirable 
 success to its efforts, than the relaxation it enjoys in the 
 house of God, and that refined gratification which is 
 administered, whenever its thoughts are elevated to the 
 Supreme Intelligence, and its meditations are fixed upon 
 his immutable law. 
 
 4. The remark that has been made in reference to 
 sinful enjoyments, will apply to all works that are evil 
 in themselves ; they are opposed to the moral law, and 
 are therefore prohibited at all times. But there are many 
 necessary works which cannot be performed on the Sab- 
 bath consistently with moral duty. Such are all the 
 customary avocations of life. Consequently the labors of 
 the work shop and the field must be abandoned accord- 
 ed. Are there any gratifications, innocent in themselves, which become 
 sinful when pursued on the Sabbath? What works are forbidden on the 
 Sabbath ? 
 
 10* 
 
114 WORKS NOT PROI1I3ITED. 
 
 ing to the command : " Six days shalt thou labor and 
 do all thy work, but the seventh is the Sabbath of the 
 Lord thy God, in it thou shalt do no manner of work." 
 Works not forbidden. Under this head may be class- 
 ed the following : The care of all domestic animals ; 
 (Luke, xiii. 15.) the preparation of necessary food ; (Matth. 
 xii. 1.) all acts of charity; the healing of the sick, and 
 so on. (Matth. xii. 10-13.) 
 
 5. The duty of masters to servants, and of parents 
 to children. They are guilty of the violation of the 
 third commandment, who cause others under their con- 
 trol to perform unnecessary labor on the Sabbath. This 
 is expressly forbidden. (Exodus, xx. 10.) And all mas- 
 ters, parents and guardians, are required to grant to 
 every individual under their influence, the full enjoy- 
 ment of the means of grace. The domestics and youths 
 of a family, though they occupy a subordinate station in 
 this world, hold an important place on the scale of intel- 
 ligent being, and are equally interested, with others of 
 the human race, in the great salvation. And here it 
 cannot be improper to remark, that Sunday school, Bible 
 class, and catechetical instruction, should be encouraged 
 by all Christian parents, guardians and others, as a 
 means of grace that has been eminently instrumental in 
 the conversion of immortal souls. 
 
 6. "The cattle must also be allowed to rest from the 
 
 Q. How many days are we allowed to labor ? What works are not 
 prohibited on the Sabbath ? How are masters and parents often guilty of 
 the violation of the third commandment? Where is this expressly for- 
 bidden? What are all parents and guardians required to do ? Are the 
 souls of servants and children of as much value as those of masters and 
 parents ? What kind of instruction should be encouraged by Christian 
 masters and parents as adapted to the young ? What must be done with 
 our cattle on the Sabbath ? 
 
FESTIVALS. 115 
 
 hard labor of husbandry, journeys, and all employments 
 connected with trade or pleasure, though doubtless we 
 may employ them too in works of necessity, piety, and 
 charity. * : 
 
 7. Among the Israelites it was required even of stran- 
 gers, who neither belonged to the nation, nor professed 
 the same religion, to attend to those external rites and 
 observances which belonged to the Sabbath, as long as 
 they sojourned among the Jews. From this we may in- 
 fer the duty of Christians to bring those who happen to 
 be their guests on the Sabbath, to the house of God. 
 Sunday visits cause many to neglect the public ordi- 
 nances of religion, and the privileges of the sanctuary. 
 To prevent this consequence, let Christians resolve, ne- 
 ver to suffer the visits of their friends to interfere with 
 the discharge of the various duties involved in this com- 
 mand. Let them repair, as usual, to the sanctuary, ta- 
 king their friends with them, and these visits, so annoy- 
 inp; to those who "love the gates" of Zion, will, in all 
 probability, be discontinued, or if repeated, may result in 
 permanent advantage to those who make them. 
 
 Festivals. There are certain days set apart by the 
 church, in commemoration of various important events 
 in its history. Such seasons, though not of divine ap- 
 pointment, should nevertheless be consecrated, by those 
 who observe them, to holy meditation ; inasmuch as they 
 have been instituted to retain in perpetual and grateful 
 remembrance, transactions of more than ordinary interest 
 
 Q. In what works may they be employed ? What was required among 
 the Israelites, in regard to strangers ? What course should Christians 
 pursue, when their friends visit them on the Sabbath? Are festivals of 
 divine appointment 1 How should they be kept by those who observe 
 them ? For what purpose have they been appointed ? 
 
11(3 CONSEQUENCES OF VIOLATION. 
 
 in the moral government of God. (Rom. xiv. (3.) The 
 festivals observed by the Lutheran church in the United 
 States are Christmas, (commemorative of the Saviour's 
 birth.) Good Friday, (commemorative of his death.) Eas- 
 ter, (appointed to celebrate his resurrection,) Ascension 
 day, and Whit Sunday, (in memory of the descent of 
 the Holy Spirit, at the season of Pentecost.) 
 
 III. The consequences that flow from the profanation 
 of the Sabbath, may be stated as follows : 
 
 a. Inattention to the means of grace. 
 
 b. Neglect of all religious duties. 
 
 c. Immorality of children and domestics. 
 
 d. The spread of infidelity in one or all of its vari- 
 ous forms. When the Sabbath was abolished in France, 
 the spirit of atheism stalked boldly forth, and the reign 
 of terror commenced. 
 
 e. The unfitness of the soul for heaven. 
 
 /. The punishment that must follow every violation 
 of the moral law, not cancelled by the blood of Christ. 
 The observance of the Sabbath, so positively enjoined in 
 the law, is a necessary part of Christian duty; and as 
 its profanation betrays a want of respect for the require- 
 ments of God, it must incur his disapprobation. 
 
 IV. The results that attend the observance of the Sab- 
 bath, in as far as they relate to the individual him- 
 self, who is obedient to this command, have been already 
 enumerated. To those previously mentioned may be ad- 
 ded the following : 
 
 a. If the heads of a family are conscientious and 
 
 Q,. What festivals are observed by the Lutheran Church in the United 
 States? Of what is Christmas commemorative? Good Friday? Eas- 
 ter ? Whit Sunday ? What consequences flow from the profanation of 
 the Sabbath? 
 
RESULTS OF OBSERVANCE. 117 
 
 faithful in the discharge of this obligation, a spirit of at- 
 tention to the duties and observances of the Sabbath will 
 in all probability, be created among all the members of 
 their household. 
 
 b. The more general diffusion of religious know- 
 ledge. Mankind are influenced more or less by exam- 
 ple. Were all the members of a congregation punctual 
 and habitual in their attendance at the house of God, 
 many who are now encouraged, by the example of pro- 
 fessing Christians, to profane the Sabbath, and who con- 
 sequently remain ignorant, in a great degree, of moral 
 duty, would repair to the sanctuary, and in some instances 
 would acquire, by this means, a saving knowledge of 
 the truth. 
 
 c. Hence the spirit of infidelity and irreligion, if not 
 entirely subdued, would maintain more limited sway 
 over the human mind. 
 
 d. And it follows, that if the conscientious observance 
 of the Sabbath results in consequences so important to 
 the soul, it must enjoy the approbation of the Almighty. 
 
 V. In conclusion, it may be said, in regard to the duty 
 inculcated in this command, that its performance alone 
 can secure happiness to the soul, and that its neglect 
 will lead to merited punishment. The law of God has 
 been established with reference to the happiness of those 
 whom it is intended to govern; and though we are re- 
 
 Q. If heads of families are obedient to this commandment, what will 
 be likely to follow ? How would the faithful attendance of Christians at 
 church, contribute to the more general diffusion of religious knowledge ? 
 What effect would all this have upon the spirit of infidelity and irreligion ? 
 Hence, how must the conscientious observance of the Sabbath be regarded 
 by the Almighty ? What will obedience to this law secure 1 What will 
 follow its neglect ? With reference to what has the moral law of God been 
 established ? 
 
IIS CONCLUSION. 
 
 quired to abstain on the Sabbath from our accustomed 
 labors and pursuits, this cannot possibly result even in 
 temporal loss or disadvantage. The operations of the di- 
 vine government in nature arc so arranged, that we may 
 secure to ourselves, during six days of the week, all the 
 blessings of Providence, as effectually as if the Sabbath 
 were devoted to their attainment. During the wander- 
 ings of the Israelites in the wilderness, a double portion 
 of manna descended on the day preceding that which 
 was sacred to the worship of their mighty deliverer. 
 They were also commanded to keep the Sabbatical year, 
 which occurred every seventh year, when the land was 
 to enjoy a rest, and remain uncultivated. As long as 
 they were attentive to this requirement, the blessings of 
 Providence were scattered profusely around them. With 
 its violation, their national reverses commenced, and they 
 were sent into captivity, and their '-land was brought 
 into desolation.* 5 (Lev. xxvi. 34, 35. Neh. xiii. 16.) 
 
 Indeed, when we consider the positive advantages that 
 flow from the institution of this day of sacred rest ; how 
 its observance tends to afford us enlarged and correct 
 views of duty, in bringing us to the knowledge of the 
 truth ; how it prepares us to encounter anew the tempta- 
 tions of life, and how sensibly we experience the need 
 of a Saviour, whilst we listen prayerfully and attentively 
 to the solemn disclosures of divine revelation ; when we 
 further consider that the enjoyments of the Sabbath are 
 emblematic of celestial bliss ; that the bands of society 
 
 Q. Can abstinence from labor on the Sabbath lead to any possible dis- 
 advantage ? What were the Israelites commanded to keep beside the 
 Sabbath? What did thev enjoy, as long as they were obedient to this 
 command? What followed its violation? Recapitulate some of the ad- 
 vantages that flow from the observance of the Sabbath? 
 
CONCLUSION. 119 
 
 are insecure, unless cemented by the principles of that 
 religion, which it is intended to perpetuate on the earth ; 
 and that its sacred privileges, if rightly improved, will 
 impart to the soul a degree of spiritual light and hope, 
 and joy, not to be acquired by any other means ; when 
 we consider all this, I say, it must be evident to every 
 mind, that the obligation imposed in the command, " Re- 
 member the Sabbath day, to keep it holy/' is now as 
 sacred as ever, and cannot be violated with impunity. In 
 the language of another, "With the loss of the know- 
 ledge of God," (to which the abolition of the Sabbath 
 would lead,) " all impressions of the divine presence, and 
 all sense of accountableness for human actions, would be 
 destroyed. The restraints of religion, and the prospect of 
 a future judgment would no longer deter from the com- 
 mission of crimes ; and nothing but the dread of the 
 dungeon, the gibbet, or the rack, would restrain mankind 
 from the constant perpetration of cruelty, injustice, and 
 deeds of violence. No social prayers, from assembled 
 multitudes, would be offered up to the Father of ma 
 cies ; no voice of thanksgiving and praise would ascc 
 to the Ruler of the skies ; the work of creation, as dis- 
 playing the perfections of the Deity, would cease to be 
 admired and commemorated ; and the movements of Pro- 
 vidence and the glories of redemption, would be over- 
 looked and disregarded. The pursuit of the objects of 
 time and sense, which can be enjoyed only for a few 
 fleeting years, would absorb every faculty of the soul : 
 and the realities of the eternal world would either be 
 forgotten, or regarded as idle dreams.' 5 (Dick.) "Take 
 this day from the calendar of the Christian, and all that 
 
 Q. What does all this prove ? 
 
120 i'K \ yi:r. 
 
 remains will be cloudy and cheerless. Religion will in- 
 stantly decay. Ignorance, error, and vice will immedi- 
 ately triumph; the sense of duty vanish; morals fade 
 away ; the acknowledgement, and even the remembrance 
 of God be far removed from mankind ; the glad tidings 
 of salvation cease to sound ; and the communication be- 
 tween heaven and earth be cut off forever. 77 (Dwight.) 
 
 PRAYER. 
 
 My Lord and my God ! I confess to tlicc that I have often esteemed 
 thy word lightly, that I have heard it unwillingly, that 1 have not been 
 diligent in the study of thy will, that I have not reflected upon it, at all 
 times, with a heart-felt desire to he profited by its disclosures, and that 
 I have not entertained in regard to it that unfeigned joy and love which 
 I ought ever to feel. I confess that I have preferred the vanity of this 
 world, though thy word is the most precious treasure that can be con- 
 ferred upon man, and imparts the highest wisdom to which the human 
 mind can attain. O forgive the carelessness I have manifested, and par- 
 don my neglect of thy saving gospel 1 Forsake me not because I have 
 forsaken thy truth ! Create within me a holy longing for the bread of life, 
 and a burning thirst for the waters of salvation ! Grant that I may 
 know myself and thee ; my misery and thy mercy ; my sinfulness and 
 thy grace ; my poverty and thy riches ; my weakness and thy strength ; 
 my folly and thy wisdom ; my darkness and thy light ! O let me choose 
 the better part, and sit at the feet of Jesus, to learn and obey his word 
 forever ! Blessed is the man who dwells in thy house ! Blessed is the 
 man who keeps thy word ; for lie will never see death ! Blessed is he 
 who delights in thy law, and who meditates upon it clay and night ! 
 Open thou mine eyes, that I may behold wondrous things out of thy 
 law ! May this be my treasure, to obey thy will ! Teach me to walk 
 in the right path, and enable me to understand thy word ! Let the law 
 of thy mouth be more precious unto me than thousands of gold and sil- 
 ver, that I may learn thy statutes, and that it may be my joy and wisdom 
 to obey them ! Great peace have they which love thy law. O Lord, 
 thy law cannot change, thy testimony is sure, thy requirements are jus% 
 and establish the heart. The commandments of the Lord are pure, and in 
 keeping of them there is great reward. Let the words of my mouth, 
 and the meditation of my heart, be acceptable in thy sight, O Lord, my 
 strength and my Redeemer. Amen. 
 
PARENTAL AND FILIAL RELATIONS. 121 
 
 SECOND TABLE. 
 
 The Fourth Commandment. 
 
 11 Honor thy father and thy mother, that thy days may 
 be long upon the land, which the Lord thy God giveth 
 thee." 
 
 According to Luther this commandment signifies: "that 
 we should so fear and love God, as not to despise or 
 displease our parents or superiors ; but honor, serve, obey, 
 love and esteem them." 
 
 That part of the moral law, already considered, em- 
 braces those obligations which all intelligent beings owe 
 to the Creator; and it has been proclaimed to man, that 
 he may regulate his conduct, in his intercourse with 
 God, according to the same principles of action which 
 control "the spirits of the blest." It plainly enforces the 
 duty of cultivating those feelings of reverence and love, 
 which the revealed exhibitions of the divine character, 
 afforded in the works of creation and redemption, are 
 calculated to inspire. It teaches us that our best affec- 
 tions are to be given to Him, by whom we have been " so 
 fearfully and wonderfully made," and that we are to yield 
 the most implicit obedience to all his requirements. Those 
 precepts of the moral law already considered are indeed 
 nothing else than amplifications of that first and great 
 command : " Thou shalt love the Lord thy God with all 
 thy heart, soul, mind, and strength ;" and they explain 
 
 Q,. Repeat the fourth commandment. To which table does this com- 
 mandment belong 1 How does Luther explain this command ? To which 
 of our duties does that part of the moral law, already considered, refer 1 
 Which is the first and great command ? Do the three first commandments 
 embrace any thing more ? In what light then may they be considered ? A. 
 As explanatory of the manner in which our love to God is to be displayed t 
 
 11 
 
122 SUBORDINATION. 
 
 to us how this affection for the Creator, is to be dis- 
 played. 
 
 The second table enforces the duties which we owe 
 to our fellow-men ; duties, whose performance is requi- 
 site to the existence and well-being of community, and 
 indispensably essential to the highest degree of social 
 enjoyment. The requirements which belong to this ta- 
 ble are all based on the principle of universal benevo- 
 lence ; a principle, which must pervade all classes of 
 society, before those acts of oppression and injustice, 
 which now infuse bitterness into the cup of life, shall 
 cease; and before that harmony of feeling, and unity of 
 purpose, which the triumphant progress of Christianity 
 is destined, eventually, to effect, shall be co-extensive 
 with the habitations of mankind. When the obligation 
 imposed in the command: iC thau shalt love thy neighbor 
 as thyself," is universally acknowledged and discharged, 
 " swords will be beaten into ploughshares, and spears 
 into pruning hooks ; nation shall not rise up against na- 
 tion, neither will they learn war any more." That dis- 
 cord, which now so extensively prevails in families and 
 communities, will die away, and a spirit of mutual for- 
 bearance, will contribute to the establishment of peace 
 and concord among all the natrons of the earth. 
 
 The fourth commandment inculcates the duty of sub- 
 ordination ; and though it relates especially to the duty 
 of children to parents; in a more general sense, it has 
 reference to that respect, which all men owe to their 
 
 Q,. What duties does the second table enforce ? To what is the per- 
 formance of these duties necessary ? When they shall be faithfully dis- 
 charged by all men, what will be the state of human society 1 What pro- 
 phecy will be fulfilled ? What duty does the fourth commandment incul- 
 cate ? To what relation does it particularly refer 1 
 
THE PARENTAL RELATION. 123 
 
 superiors, such as governors, judges, and so on. The 
 natural freedom and equality of all men is the funda- 
 mental principle of the Constitution of these United States. 
 Hence, in our republic, all power is centred in the peo- 
 ple, who elevate the individuals of their voluntary choice 
 to offices of dignity and trust. But the moment any in- 
 dividual is legally appointed by the popular suffrage, to 
 manage the affairs of government, or to administer jus- 
 tice, it becomes the duty of every member of commu- 
 nity to treat him, in his official relation, with deference 
 and respect. This spirit of subordination is essential to 
 the* order and the very existence of society. Without 
 it, there would be no reverence for the laws ; no security 
 to personal right ; and the spirit of anarchy would spread 
 desolation throughout every scene of social harmony and 
 bliss. 
 
 The parental relation is one of peculiar interest, and 
 involves peculiar responsibilities. Every parent is at the 
 head of a small sovereignty. In the earliest ages of the 
 world, the patriarchal form of government was the only 
 one that existed. And when we consider the influence 
 which the parent exerts over the child, either "for good 
 or evil;" how the habits, opinions and propensities, ac- 
 quired by every youth, must eventually affect the general 
 happiness ; and that the welfare of community depends 
 upon the wise administration of parental authority; it 
 will not appear strange, that the precept, which enjoins 
 the discharge of parental and filial obligation, should oc- 
 
 Q. To what does it refer in a more general sense 1 When any one is 
 appointed to office, what is the duty of every member of community in re- 
 gard to that individual? In what light do you consider the parental rela- 
 tion? Which is the most ancient form of government ? On what does the 
 welfare of society in a great measure depend ? 
 
124 THE OBLIGATION IMPOSED. 
 
 cupy a distinguished place in the moral law. This com- 
 mand, which, as already stated, also inculcates the duty 
 of subordination in general, has been assigned its appro- 
 priate rank, at the head of those injunctions, which re- 
 late to social intercourse, and teach the duty of man to 
 man. 
 
 I. The obligation here imposed requires every child to 
 honor its parents. Let us consider — 
 
 1. The grounds of this honor. These may be stated 
 as follows : 
 
 a. Our parents have been instrumental in bringing 
 us into life. 
 
 b. They have been our earliest benefactors. They 
 have suffered many privations, and engaged in many acts 
 of labor and self-denial to promote our happiness. They 
 have guarded us from danger during the helpless period 
 of infancy. They have watched, with tender solicitude, 
 the gradual development of our bodily and intellectual 
 powers. They have afforded us the means of acquiring 
 useful knowledge. They have fed us, and clothed us. 
 In a word, they have made our interests their own. A 
 mother's love is proverbial : so intense in degree and 
 lasting in duration, so gentle and forbearing under every 
 manifestation of filial ingratitude, that it has been alluded 
 to by the prophet, (Isaiah, xlix. 15.) for the purpose of 
 exhibiting in a strong light, the long-suffering and affec- 
 tion of the Almighty. , 
 
 c. Again: Parents have been placed by the Creator 
 
 Q. What, in the first place, does the obligation imposed in the fourth 
 commandment require? What are the grounds of this honor? Mention 
 the first ground. The second, and so on ? Where does the prophet alludo 
 to a mother's love? Repeat the passage. What have parents been appoint- 
 ed by the Creator to do in their relation to their children ? 
 
HONOR. 125 
 
 in the relation which they sustain to their offspring, and 
 therefore they ought to be reverenced and loved. They 
 have been appointed aa. to dispense to their children 
 the gifts of divine providence, comprising all the com- 
 forts and blessings of life ; bb. to afford them the means 
 of preparation for some one of the useful employments 
 of life ; cc. to attend to their mental and moral improve- 
 ment that they may become the respected members of 
 community, and be fitted to enter upon the scenes of a 
 future world. Hence, being intrusted with these great 
 and important duties, they have also — 
 
 d. Been endowed by the same authority with peculiar 
 rights. Thus they may establish rules of conduct, and 
 require the performance of whatever duties or services, 
 they may think proper to impose. These regulations and 
 commands, however, are to be at all times in agreement 
 with the moral law of God. 
 
 2. The question now arises : What duties are enjoin- 
 ed in this requirement ? It teaches us that we are to 
 " honor, serve, obey, love, and esteem" those who sustain 
 this interesting relation, and Who have been appointed > 
 by the Creator, to the important charge of our present 
 and eternal interests. In reference to the obligations 
 here embraced, it may be well thus briefly to expatiate. 
 
 a. Honor. This implies that we are to reverence the 
 character, the commands, and the will of our parents. 
 We are to cultivate those sentiments of respect, and 
 cherish those feelings of veneration, which their superior 
 
 Q. In the first place, (aa.) In the second place, (bb.) In the third 
 place, (cc.) Hiving been intrusted with these great duties, with what 
 rights have thev been endowed ? With what are the commands of parents 
 to agree? The child is to honor his parents — what do you understand by 
 this 7 What is the source of all voluntary acts of moral duty ? 
 
 11* 
 
126 OBEDIENCE LOVE. 
 
 station, and the rights with which they have been invest- 
 ed by the Supreme Lawgiver, are intended to excite ; and 
 which are the source of all voluntary acts of moral 
 duty. 
 
 b. We are also required to obey them. That is, we 
 are to fulfil all their wishes and to execute all their 
 commands. We are to regulate our conduct according 
 to those restrictions which they have established, and 
 which are essential to the wholesome administration of 
 family government. And we are to discharge every ob- 
 ligation they impose, as long as they do not require us 
 to violate the law of God. 
 
 c. We are further bound to serve them. That is. we 
 are to embrace every opportunity of promoting their hap- 
 piness. If possible, we are to anticipate their wants, and 
 employ every effort of which we are capable, in order 
 to lessen their anxieties, and alleviate their cares ; and 
 this, not only whilst under their immediate protection, 
 but also when we are far from all the restraints of pa- 
 rental authority. It should be the pride and the joy, as 
 it is evidently the duty, of every child, when his parents 
 are in the decline of life, or when they have encounter- 
 ed the vicissitudes of fortune, to administer to all their 
 necessities ; not as if conferring an undeserved favor, but 
 as the partial liquidation of a debt of gratitude, which 
 no act of filial kindness and solicitude, can ever fully 
 discharge. If children thus honor, obey, and serve their 
 parents, they will also — 
 
 d. Love them* Every act of obedience, and every 
 
 Q. Children are required to obey their parents — what do you understand 
 by this ? Children are also required to serve their parents — what does this 
 mean ? What are children to do when their parents are in the decline of 
 life, or when they are sick, or unfortunate ? 
 
THE PROMISE. 127 
 
 manifestation of reverence, must be based upon affection, 
 or it is altogether worthless, and cannot constitute the 
 fulfilment of this part of the moral law. But that child 
 must be ungrateful indeed, w T ho can regard all the fond 
 evidences of a mother's love, and all the tender proofs of 
 a father's care, and not feel within his own heart, a cor- 
 responding affection. 
 
 3. How is this disposition to be cultivated? 
 
 a. By attending strictly to those statements of filial 
 duty revealed in the Scriptures ; and — 
 
 b. By fervent prayer for the aid of the divine spirit, 
 that we may be enabled to obey this requirement of 
 God. 
 
 4. The promise. (Eph. vi. 2. 3.) This is not to be 
 regarded as idle or unmeaning : nor yet as depending 
 for its fulfilment on those regulations which existed under 
 the Jewish economy. (Death by stoning was the pun- 
 ishment of rebellious children among the ancient Israel- 
 ites.) For if this spirit of filial reverence and fear is 
 carefully fostered and exercised, it will result in the pro- 
 foundest respect for the laws and institutions of human > 
 government. All those deeds of violence and injustice 
 which are punished with imprisonment and death, are 
 prompted by a spirit of insubordination. They originate 
 in the contempt of all law, human and divine, and they 
 betray the very disposition which is often manifested, in 
 the utter disregard of parental authority. It is impossible 
 
 Q,. If children thus honor, obey and serve their parents, what feelinc 
 will they cherish toward them ? On what must every act of filial obedi 
 ence be based ? What is the right motive of obedience in all cases ? A, 
 Love. How is this filial disposition to be cultivated 1 In what respect is 
 this commandment distinguished from the others 1 In what part of Paul's 
 writings is the promise, attached to this commandment, alluded to? What 
 punishment was inflicted upon rebellious children among the ancient Jews? 
 
188 GUARDIANS. ETC. 
 
 M decide how far. or in what precise manner, this prom- 
 - fulfilled in particular instances. But when, in con- 
 nection with the foregoing observations, we bear in mind, 
 that filial reverence and affection are associated with all 
 the gentler emotions : that the child who honors his 
 rents according to the spirit of this commandment, must 
 necessarily love Ins God. and that a consequent serenity 
 and peacefulness must be diffused throughout the mind 
 and the heart: and when we remember. : :. ::iat this 
 mildness oi temper is really conducive to - ; length 
 days/' there can remain no doubt of the actual and lit- 
 eral accomplishment of this assurance. 
 
 5. These feelings of reverence are also to be enter- 
 tained in reference to — 
 
 a. Guardians, or those who have assumed the paren- 
 tal relation. 
 
 b. Teachers, including — 1. Those in the higher sem- 
 inaries of learning and in common schools, who have 
 been intrusted with the duty of imparting to the m: 
 
 of youth, the rudiments of a popular education : and also 
 2. The ministers of religion, whose communicate ions to 
 mankind are worthy oi the profoundest attention, and 
 whose office, as the ambassadors of the Most High, en- 
 titles them to universal respect. 
 
 c. Governors, judges, legislators, and all others who 
 are authorized to institute, or administer the la 
 
 d. Servants should also honor their master-. 
 
 e. Tradesmen and laborers should respect the wishes, 
 and obey the orders oi their employers. 
 
 f. The young are also required to reverence the a^ed. 
 
 Q. For whom, besides parents, are we to entertain feelings of rev-?- 
 rence ? To whom besides guardians ? To whom besides teachers' *ftd 
 •o on. Whom should servants honor ? Tradesmen and laborers ! The fim^l 
 
PARENTAL DUTY. 129 
 
 It follows, as a necessary consequence, that they whom 
 we are thus required to honor, are obligated to render 
 themselves deserving of this honor, and to be faithful in 
 the discharge of those important responsibilities, which 
 their several relations involve. And first, in regard to — 
 
 II. The duty of parents. Here it may be safely as- 
 serted that filial respect and obedience depend, in a great 
 measure, on the strict performance of parental obligation. 
 And though the neglect of parental duty constitutes no 
 apology for the existence of a spirit of filial irreverence 
 and disrespect, yet we can clearly trace, in many in- 
 stances, the disobedience and waywardness of the child, 
 to the neglect of intellectual and moral training at home, 
 and to the utter ignorance of those principles of action 
 which are revealed in the word of God, and which 
 should be inculcated by all parents into the minds and 
 hearts of their offspring. The nature of this duty may 
 be referred to under the following heads: 1. Precept. 
 2. Example. 
 
 1. Precept. By this we are to understand, a. Reli- 
 gious instruction, embracing a description of the divine 
 attributes, and of the nature and destination of the soul, 
 together with the plan of redemption, and a full state- 
 ment of those moral obligations which originate in the 
 relation of man to his fellow-men, and his Creator, and 
 of those personal duties, which every one owes to him- 
 self. This course of instruction must be commenced at 
 the earliest possible age, and continued until the mind and 
 
 Q,. What follows from all this ? On what do filial respect and obedi- 
 ence in a great measure depend ? To what may we often trace the disobe- 
 dience and waywardness of children ? Parents are to teach their children 
 by precept and example — what do you understand by precept a? When 
 must the religious instruction of the young be commenced ! 
 
130 
 
 ADMONTTIOX. 
 
 the heart of the child are properly affected, and brought 
 completely under the control of gospel principles and 
 motives. It must be accompanied by prayer. Were all 
 parents to bow down with their children before the throne 
 of grace, the lessons of truth which they inculcate would 
 be more lasting, and the impressions of duty thus fixed 
 upon the mind more permanent. 
 
 b. Admonition, gentle and kind, though earnest, should 
 follow these simple statements of duty. Every deed and 
 every desire, at variance with moral obligation, should 
 he stated and explained, and the wayward child should 
 be checked without delay : its sinful character should 
 be constrained, by tender expostulation, to walk " in the 
 way he should go.' ; The important truth must also be 
 adverted to in these admonitions, that God is angry with 
 the transgressor every day. and that they who are guilty 
 of the wilful violation of his requirements, cannot hope 
 to enjoy his approbation. 
 
 c. The language of encouragement must also be ad- 
 dressed to every child, who manifests in his actions a 
 desire to regulate his temper, and to be directed in his 
 pursuits, by the supreme will of the Almighty. 
 
 2. But these precepts will avail nothing unless they 
 are enforced by example. The parent must display in 
 all his conduct the value he attaches to these lessons of 
 truth, and these suggestions of duty, else his instructions 
 will have no other efiect than to produce the impression 
 of his own inconsistency. Children are careful observers. 
 They scrutinize the actions of those around them with 
 
 Q. By what accompanied ? What should follow the simple statements 
 of duty b 1 If the child manifests a desire to do right, how must he be ad- 
 dressed c ? How must these precepts be enforced ? If parental precept is not 
 enforced by example, what effect will the instructionsof the parent produce ? 
 
EXAMPLE. 131 
 
 an intentness of observation, of which we are apt to think 
 them incapable; and this at a very early period of life. 
 Whilst, therefore, we tell them to be kind, gentle, and 
 affectionate, we must exhibit none of those feelings of 
 anger, impatience and revenge, which they are taught to 
 check and overcome. Even our chastisements must be 
 inflicted in such a manner as to manifest a deep concern 
 for their present and eternal well-being, (Eph. vi. 4.) and 
 not so as to awaken within them emotions of bitter re- 
 sentment and disaffection. And thus, when we endeavor 
 to inculcate their religious obligations, we must afford 
 them practical evidence that we are actuated by the love 
 and the fear of God, and that his law is written within 
 our hearts. 
 
 III. The faithful discharge of parental duty, as now 
 stated, may be enforced by the following considerations : 
 
 a. The parental relation has been appointed by the 
 the Creator, and therefore all the obligations it involves 
 are of a most important and binding nature. 
 
 b. Parents necessarily exert a greater influence over 
 their children than others. The very relation they sustain 
 secures to them this influence. They are intrusted with 
 the sole guardianship of their offspring ; they are author- 
 ized to establish for them rules of conduct, and to enforce 
 obediences to these rules j whilst their precepts and exam- 
 ple are most familiar to the minds of their own children. 
 
 c. Consequently the usefulness and happiness of every 
 child must depend, in a great measure, on the education 
 
 Q. When we tell a child to be gentle and affectionate, what feelings must 
 we b© careful to overcome 1 ? How must chastisements be inflicted? By 
 what considerations may the faithful discharge of parental duty be en- 
 forced a J Who exert over children the greatest influence 1 On what con- 
 sequently, do the usefulness and happiness of every child in a great measure 
 depend 1 
 
132 PARENTAL INFLUENCE* 
 
 imparled at home. It has been said with truth that early 
 impressions are the most lasting. And the advice of in- 
 spiration is: "Train up a child in the way he should 
 era" and the assurance is added, <• when he is old he will 
 not depart from it." (Prov. xxii. 6.) Those principles of 
 action, established in the mind and heart during the years 
 of infancy and childhood, will be very apt to constitute 
 the rule of conduct through life. Indeed the connection 
 that exists between the early moral and intellectual train- 
 ing of the child, and the usefulness of the man, is inti- 
 mate and inseparable. Let the child be taught to reve- 
 rence and obey his parents, and when he becomes a man 
 he will reverence ail who have been placed in authority, 
 and yield implicit obedience to those laws which have 
 been instituted to secure the peace and happiness of com- 
 munity. Let him be taught to cultivate feelings of gen- 
 tleness, and forbearance, and forgiveness, at home, and 
 these feelings will in all probability go with him into the 
 world, and regulate his intercourse there. The same may 
 be said in regard to his happiness, as a moral being, both 
 in time and eternity. There are many who can trace 
 their first impressions of duty to the pious instructions and 
 example of Christian parents, and who have been thus 
 persuaded to consecrate their youthful services to Christ. 
 In this respect the parental relation imposes a heavy 
 weight of responsibility. 
 
 d. Every parent may exert a decidedly beneficial in- 
 fluence. Though the fruit of their efforts to bring up 
 their children in the fear of the Lord, and to educate 
 
 Q. If a child is early taught to reverence and obey his parents, what 
 will be the probable result when he becomes a man ? To what can many 
 trace their early impressions of duty ] Is it possible for every parent to ex- 
 ert a beneficial influence? 
 
ANECDOTE. 133 
 
 them according to the principles of his word, may not 
 immediately appear, the impression of duty fixed upon 
 their minds in youth, even if partially eradicated, will 
 revive again in after life, with more than their original 
 distinctness, and lead to the most favorable and blessed 
 results. "It is reported of a man eminent for his talents, 
 his elevated situation in life, and his dissipation, that one 
 evening, while sitting at the gaming table, he was ob- 
 served to be unusually sad. His associates rallied him 
 upon his serious aspect. He endeavored, by rousing him- 
 self, and by sallies of wit, which he had always at com- 
 mand, to tarn away their attention, and throw off the 
 transient gloom. Not many moments transpired before 
 he seemed again lost in though^ and dejected by some 
 mournful contemplations. This exposed him so entirely 
 to the ridicule of his companions, that he could not de- 
 fend himself. As they poured in upon him their taunts 
 and jeers, he at last remarked: 'Well, to tell the truth, 
 I cannot help thinking, every now and then, of the pray- 
 ers my mother used to offer for me at my bedside, when 
 I was a child. Old as* I am, I cannot forget the im- 
 pressions of those early years.' " 
 
 All parents may derive encouragement from such ex- 
 amples, to enlist all their energies in the important duty 
 of training up their children for usefulness in life, and 
 preparing them for a blessed immortality in heaven. And, 
 let it be remembered, that by pursuing this course, they 
 will best secure to themselves that filial reverence and 
 affection, which it is the object of this command to in- 
 spire. 
 
 IV. What has been said of parents, may also be said 
 
 in reference to magistrates, and all others in authority. 
 
 12 
 
134 M \ (I TITRATES- TCACHER8. 
 
 a. Thcv are obligated to honor the station to which they 
 have been elevated, and thus to deserve that respect which 
 every member of community is required to manifest, b. 
 It is also worthy of remark, that the misconduct of our 
 superiors should not lessen our regaid for the offices they 
 occupy, or the authority with which they have been in- 
 vested. But c. in the appointment of individuals to of- 
 fices of distinction, attention should be paid to moral 
 principles and habits, as well as to talent and intellectual 
 capacity. There can be no pledge of the stability of any 
 government unless the principles on which it is based 
 are in agreement with •'•' the word of everlasting truth." 
 And it is therefore highly important to the best interests of 
 every government, that all those to whom the administration 
 of its affairs is entrusted, should be eminent examples of 
 Christian excellence : only ambitious to rule according to the 
 dictates of impartial justice, and ever attentive to the re- 
 quirements of Him who is the sovereign of universal creation. 
 
 Y. These remarks will also apply in substance to :' 
 to whom the important work of education is committed. 
 Our system of popular instruction is sadly deficient in 
 many points of view, but its worst feature is the total 
 exclusion of all moral and religious truth from the youth- 
 ful mind. This is emphatically the case in reference to 
 our common schools, where most children receive their 
 only education. And in this respect the German system 
 of instruction, of which the study of the sacred Scrip- 
 tures forms an essential part, is far superior to ours. 
 
 Q. What may be said of magistrates and all others in author!: j ! 
 Should the misconduct of our superior; I for their of- 
 
 fices or authority? In the appointment of individuals to office, attention 
 should be paid to what 1 On what does the stability of human govern- 
 ments depend ? "What is the worst feature of our system of popular 
 education ? What system is superior to ours ? 
 
UNION OF EFFORT. 135 
 
 Were all our schools opened and closed with prayer 
 every day, it would exert a delightful influence upon the 
 feelings of the scholars. They would be impressed with 
 a sense of the all-pervading presence of Deity, and they 
 would feel the need of his blessing 1 in all their underta- 
 kings. The Bible ought to be a class book, and its 
 most important and obvious truths ought to be constant- 
 ly illustrated and enforced. And the works of nature, 
 as exhibiting the power, wisdom, and benevolence of 
 God, should be frequently adverted to by every teacher 
 of youth, as interesting and worthy objects of contem- 
 plation. Christian parents should therefore make it a 
 point, to confide the education of their sons and daugh- 
 ters to those, who will employ every effort to promote 
 their moral as well as mental improvement In this 
 case, parents and teachers co-operate. Their united in- 
 structions, aiming to accomplish the same purpose, have 
 an important bearing upon the everlasting interests of 
 their immortal charge; and the judicious efforts employ- 
 ed at home, instead of being frustrated and counteracted 
 at school, are seconded and rendered effectual. 
 
 The first and principal object of the fourth command- 
 ment is to establish the kingdom of God in every 
 family ; and the attainment of this object, as has alrea- 
 dy been demonstrated, chiefly depends on the faithful 
 discharge of parental duty. And were this great and 
 interesting end to be accomplished, by all those parents 
 who profess to be actuated by the principles of the gos- 
 
 Q. How should all schools be opened and closed? What ought to be 
 adopted as a class book T What should Christian parents make it a 
 point to do ? What is the first and chief object of the fourth com- 
 mandment ? On what does the attainment of this object chief! y de- 
 pend ? 
 
136 
 
 CONCLUSION. 
 
 pel, the sum of human enjoyment would be greatly 
 increased. It would create unanimity of sentiment and 
 singleness of purpose in families. Wherever the spirit 
 of disaffection and irreverence prevails, there the predic- 
 tion of the prophet is sadly verified : " The son dishon- 
 ored the father, the daughter riseth up against her 
 mother, the daughter-in-law against her mother-in-law ; 
 a man's enemies are the men of his own house." (Mi- 
 cah, vii. 6.) To guard againt these results, so fatal to 
 domestic enjoyment, it is only necessary for every child 
 and every parent to be controlled by the love and the 
 fear of God. Where these predominate, all the gentler 
 emotions will be cherished, and feelings of mutual for- 
 bearance and affection will be constantly displayed. It 
 is in the contemplation of such a scene of domestic bliss? 
 that the mind perceives the beauty and the force of the 
 language of the psalmist: "How good and how pleasant 
 it is for brethren to dwell together in unity." (Psalm 
 exxxiii. 1.) 
 
 Again : Were the kingdom of God thus established in 
 every family, the energies of the young, now too often 
 wasted in pursuits of no ultimata advantage to the soul, 
 and frequently destructive of its interests, would be secured 
 to the cause of Christianity. Could this object be effect- 
 ed what a mighty impulse would be given to the efforts 
 of the philanthropist and the Christian ! And were eve- 
 ry youth of the present generation, throughout the Chris- 
 tian world, thus influenced by the love and the fear of 
 the Almighty, how soon would 
 
 Q. What would the attainment of this ohject create in families ? 
 When the spirit of disaffection and irreverence prevails in families, what 
 prediction is verified ] 
 
PRAYER. 137 
 
 "The heathen lands, that lie beneath 
 The shades of darkness and of death 
 Revive " 
 
 to behold the light and enjoy the knowledge of the 
 truth. 
 
 In a word, such an event would be the signal for the 
 universal happiness and holiness of all mankind. And 
 did the principles of the gospel exercise their legitimate 
 influence in families, wherever they have been proclaim- 
 ed, parents would be honored, magistrates would be 
 feared, the laws obeyed, teachers respected, masters es- 
 teemed, and the aged reverenced. A spirit of subordina- 
 tion would pervade all classes of community, and the 
 whole human family would soon be united in the bonds 
 of Christian fellowship and love. 
 
 PRAYER. 
 
 Father in Heaven, Lord* of my life ! Thou hast afforded us, in thy son 
 Jesus Christ, the most perfect example of obedience. His will was en- 
 tirely subject to thine, and he was obedient unto death, even the death 
 of the cross. Therefore thou hast exalted him, and given him a name 
 which is above every name, that at the name of Jesus every knee should 
 bow, of things in heaven, and things in earth, and that every tongue 
 should confess that Jesus Christ is Lord. I rejoice in this assurance, 
 but at the same time I acknowledge my own disobedience and contu- 
 macy of heart toward my superiors, to whom thou hast placed me in 
 subjection. I pray thee deal mercifully with me, and take from me 
 the spirit of insubordination, that I may not suffer its merited punish- 
 ment ! Give me an obedient heart, that I may desire in all things to do 
 thy holy will, and not my own; that I may take up the cross, and 
 follow thee, and never murmur against thee ! Enable me to regard my 
 parents and all my superiors, as thy representatives, whom thou hast 
 wisely appointed, that peace and happiness may dwell in our midst. 
 Give that I may heartily love and honor them as thy servants, in word 
 and in deed! May I be willing to excuse their faults, and whilst 1 
 overlook axd apologize for these, may I patiently endure their chas- 
 tisements, and listen to their admonitions. May I in all humility sub- 
 ject my will and judgment to theirs, and not despise their counsels ; but 
 
 12* 
 
13S FIFTH COMMANDMENT. 
 
 cherish at all times, according to thy will, a spirit of obedience and 
 meekness! And do thou enable me. also, to obey thee rather than men, 
 so that, guided in all my actions by thy law. I may praise, honor, and 
 glorify thee, together with thy Son, and the Holy Spirit, forever. Amen. 
 
 The Fifth Commandment. 
 
 "Thou shalt not kill." 
 
 According to Luther, the purport of this command- 
 ment is, " That we should so fear and love God, as not 
 to do our neighbor any bodily injury ; but rather assist 
 and comfort him in danger or want."' 
 
 This commandment is negative and contains a prohi- 
 bition. In its most obvious sense it forbids murder, or 
 the wilful and premeditated destruction of human life. 
 The first act of this kind recorded in Scripture was 
 committed by Cain upon his brother Abel. (Gen. iv. 8.) 
 On this occasion the Almighty expressed his unqualified 
 displeasure, and Cain was doomed to be " a fugitive 
 and a vagabond'' upon the earth. When Noah and his 
 family came forth from the ark, permission was granted 
 them to take of "the beasts of the field, and of the 
 fowls of the air, and of all the fishes of the sea,*' for 
 food, but at the same time it was announced to them 
 "Whoso sheddeth man's blood, by man shall his blood 
 be shed." (Gen. ix. 6.) This injunction was again re- 
 peated at Mount Sinai, when, at the command of God, 
 the Israelites were assembled at its base, to hear the 
 
 Q. Repeat the fifth commandment. What is the purport of this com- 
 mandment? Is this commandment positive or negative? What does it 
 forbid? Where is the first act of this kind recorded? By whom com- 
 mitted ? How did the Almighty regard this act ? What was said to 
 Noah on leaving the ark ? 
 
PROHIBITION. 139 
 
 proclamation of his will ; and amid the solemn and im- 
 pressive circumstances of that occasion, it was incorpo- 
 rated in the moral law. Life has heen given to man 
 as an inhabitant of this world for three very important 
 purposes : a. to enjoy the bounties and study the per- 
 fections of the Creator ; b. to perform his part as a 
 member of the vast community around him ; and c. to 
 prepare for the employments and joys of another exist- 
 ence. The love of life is deeply implanted in the hu- 
 man breast, that these purposes may be accomplished. 
 And as the Almighty is its author, (Acts, xvii. 25,) it 
 follows that he alone has the right of its disposal. 
 (Deut. xxxii. 39.) This right has been delegated how- 
 ever to magistrates, (Rom. xiii. 4.) who, as guardians of 
 the public safety and administrators of the laws, may 
 condemn an individual to suffer death, who has been 
 guilty of the violation of this commandment, according 
 to Gen. ix. 6. In its most extended signification, it has 
 reference to the needless and wanton destruction of in- 
 ferior animal, and even vegetable existence. 
 
 The exposition of this section of the moral law is 
 more fully embraced under the following heads. 
 
 a. As already stated, it prohibits murder. The awful 
 character of this crime will be more fully apparent, if 
 we bear in mind that, to terminate the life of any indi- 
 vidual of the human race, is to separate him from every 
 present source of sensitive enjoyment ; to sever him from 
 all those interesting relations, which he sustains here 
 below, and perhaps to send him without preparation into 
 
 Q. For what purposes has life been given to man ? Why is the love 
 of life implanted in the human breast ? Who alone has the right of its 
 disposal? To whom has this right been delegated? In its most extended 
 signification, what does this commandment prohibit ? 
 
1 10 CASES OF VIOLATION. 
 
 the eternal world. Luther ranks the fifth commandment 
 at the head of the second table : and Dr. Harnisch re- 
 marks in reference to this arrangement, that it has been 
 assigned its appropriate place, inasmuch as it aims to 
 secure to us, the chief of blessings. 
 
 b. All bodily injury which may affect the constitution 
 and terminate in death, is also expressly forbidden, 
 
 c. To tempt others with the promise of reward, to 
 engage in undertakings that threaten life, or in employ- 
 ments that are destructive of health, is to act in opposi- 
 tion to the spirit of this law. 
 
 d. It is forbidden to impose upon servants and others, 
 labor too arduous to be performed. When the children 
 of Israel were enslaved to the Egyptians, the latter 
 were guilty of this in a wonderful degree. (Ex. v. 7.) 
 
 e. To set fire to inhabited dwellings, and thus to endan- 
 ger the lives of their inmates, is justly regarded as a 
 violation of this requirement. 
 
 /. It further prohibits the exposure of any one by 
 stratagem in situations of peril. The transaction of Da- 
 vid in regard to Uriah is a case in point. (2 Sam. xi. 15.) 
 In this instance the deed was no less atrocious because 
 performed by another, but, on the contrary, more aggra- 
 vated, inasmuch as Joab became a participator in his 
 sovereign's guilt. 
 
 g. We are also required, if possible, to render assist- 
 ance to all persons who are in circumstances of danger. 
 To rep-ard with indifference the condition of those who 
 
 Q. Where does Luther rank the fifth commandment? What says Dr. 
 Harnisch of this arrangement? What else is forbidden in this command- 
 ment, b ? What else, c ? What is forbidden in the fourth place, d ? Men- 
 tion an instance of this manner of its violation. What else is forbidden, el 
 What in the sixth place,/? Mention a case of its violation in this res- 
 pect. W T hat else is forbidden, g 1 
 
CASES OF VIOLATION. Ill 
 
 are in peril of their lives, can be considered in no other 
 light than as a violation of this commandment. Dr. 
 Harnisch refers, in illustration of this, to the conduct of 
 those who live upon the sea coast, and who witness the 
 loss of vessels and their crews, without making an effort 
 for their rescue, only desirous of appropriating to their 
 own use, the property that may be washed upon the 
 shore. 
 
 h. It is forbidden to cherish feelings of revenge or 
 enmity, which would be gratified in the personal injury 
 of any individual. 
 
 i It has been clearly demonstrated in many recent 
 and overpowering arguments, that they who administer 
 to the drunkard's appetite the means of its gratification, 
 are accessary to his ruin, and to all the misery that 
 flows from his mistaken course. It is a fact incontro- 
 vertibly established, and universally admitted, that alcohol 
 is a poison, and that its habitual use tends to the pros- 
 tration of the bodily and mental powers. It not only 
 endangers life, but actually destroys the soul. And it is 
 impossible to conceive how any one, who contributes in 
 this age of light and information, to this twofold death, 
 can repel the charge of infringing this sacred command- 
 ment. 
 
 k. Again, this precept forbids all conduct that threat- 
 ens to dissipate the joys and increase the sorrows of the 
 heart; for instance, the disobedience and cruel ingrati- 
 tude of children to parents. 
 
 L All wars, carried on merely for the sake of con- 
 
 Q,. How does Dr. Harnisch illustrate this? What feelings are pro- 
 hibited, hi Does this commandment condemn the conduct of the man 
 who puts the bottle to his neighbor's lips? What is the nature of alcohol ? 
 What does it destroy? What else does this precept forbid, kl What else, I J 
 
BPtRn 
 
 r to ad- : s - 
 
 prohibited. The number of lives sacrificed in 
 
 Id to incr<; 
 • ; . ... i I add 1 bis d inions 
 
 1 all human ca 
 
 :ount r 
 him rds 
 
 ol five lis. Nearly ' - 
 
 con;- strayed . ] thai ; 
 
 ih of the homan race h: a Jesti fed by 
 
 ravag a I -.-.-.- ;-." An I :. : j to his € 
 
 nam : men who have :ea- 
 
 man 
 igs ':...": been jhtered in war sinoc gift- 
 
 world — which is abonl rightcen times the 
 number of inhabitants which, i! the present; exist ... 
 the ,-". : ii in Jthei words, :: is equivalent to I 
 destruction :: the inhal tants :. eighteen woildfl of the 
 same illation as ours." ^"::[.: a fearful :__.:_ 
 
 And how sad five of that depravity of our na- 
 
 ture .nmand: --thou 
 
 shall not kill." Most :: these wars have been com- 
 menced ana prosecuted without any justifying cause, and 
 lently the guilt of all that devastation of life and 
 happiness which has followed in their train, must fall 
 upon those who have projected and encouraged them. 
 
 m. The practice of duelling is a plain violation of 
 the sixth commandment. 
 
 n. There is also a spiritual death, and if the mur- 
 derer is justly regarded as a dangerous member of COm- 
 Ci. Ii raft die any of Xerxes 1 What became of i: ! Hair 
 ■any of the human race, is it supposed, have been destroyed in war ? 
 5 general!/ justifiable? What is said of the practice of duel];:, g ! 
 
suicide. 143 
 
 munity. and as the disturber of its peace, in what light 
 are we to view the man. who promotes the everlasting 
 ruin of the immortal soul. This is often accomplished 
 a. bv the circulation of infidel writings, b. the language 
 
 of the profane and licentious, c. the inconsistency of pro- 
 fessed believers. (Matth. xv. 12—11.) and. d. the evil ex- 
 amples of the despisers of God. 
 
 2. Suicide, or self-destruction is also forbidden in this 
 commandment : a. because it is a violation of the prin- 
 ciple of self-love : and b. because the Creator alone, as 
 the giver of life, possesses the right of its disposal. Ex- 
 amples of this crime are afforded in the death of Saul, 
 1 Sam. xxxi. 4.) of Judas Iscariot, (Matth. xxvii. 3-5.) 
 and of Ahithophel. (2 Sain. xvii. 23 ) In addition to 
 these direct and premeditated acts oi self-destruction it is 
 forbidden — 
 
 a. To engage, merely for the sake of emolument, in 
 employments that threaten to shorten life ; for instance, 
 to volunteer in the service of war, not from a sense of 
 duty, but from motives of self-interest. 
 
 b. Every excess in eating and drinking is contrary to 
 the spirit of this commandment. The glutton and the 
 drunkard will unquestionably stand charged on the last 
 great day, with the crime of self-destruction. And in 
 this connection it cannot be improper to remark, that it 
 is the obvious duty of Christians to aid in promoting 
 the objects of temperance associations, which aim to 
 avert the evils of drunkenness, and to banish them for- 
 ever from the world. 
 
 Q« How may men contribute to the ruin of the soul? Why is sui- 
 cide forbidden? What else is forbidden, a? What else, 6? Of what 
 are the drunkard and the glutton sruiltvl 
 
Ml SF.T-F PRESERVATION. 
 
 r. We are also forbidden to indulge in immoderate 
 mirth or grte/J as both these emotions, if violent and 
 unrestrained, interrupt that gentle, healthful flow of. feel- 
 ing, so essential to "length of days/' 
 
 d. The strictest attention to the capability of our 
 bodily powers, and to their proper exercise, -is positive- 
 j j required. Hence, we are not to engage in labors too 
 arduous to be endured, nor are we to cherish a spirit of 
 idleness and inactivity. Persons engaged in sendentary 
 employment are therefore morally obligated to establish 
 f®r themselves a regular system of appropriate exercise ; 
 thus imparting health and vigor to the body, as well as 
 strength to the mind. To the neglect of this duty may 
 bo attributed many of those diseases which prey upon 
 the human system, and bring with them premature dis- 
 solution. 
 
 e. It is also forbidden to follow pursuits, or to cherish 
 feelings, which tend to make us forgetful of moral duty, 
 and thus bring destruction upon the soul. 
 
 /. There are circumstances which justify the expo- 
 sure of life, namely, when it is required by the will of 
 the Almighty. (Luke, xii. 4, 5.) Thus Christ laid down 
 his own life to atone for human guilt. And thus many 
 ha^c become martyrs to the cause of truth. There is also 
 a greater or less degree of peril in arresting the progress 
 of the devouring flames ; in affording relief to the ship- 
 wrecked mariner, and so on. But as long as this peril 
 is encountered in obedience to the imperative calls of 
 duty, it enjoys the approbation of the Divine mind, and 
 
 Q. What is said of immoderate mirth or grief? Why are they for* 
 bidden] To what are we to pay the strictest attention ? What feelings 
 and pursuits are prohibited, e? What circumstances justify the exposure 
 •f life? 
 
INFERIOR ANIMALS. 145 
 
 the individual who meets it, has every reason to confide 
 in Almighty protection. (Matth. xvi. 24, 25.) 
 
 3. Cruelty to inferior animals, and even the smallest 
 insect is expressly forbidden, because a. they have been 
 constituted by the Creator for the purpose of sensitive 
 enjoyment, and b. like man himself, they are susceptible 
 of pain ; every unnecessary infliction of which, as it op- 
 poses the benevolent design of God, must be regarded 
 as a direct violation of his law. Animals may be de- 
 stroyed, a. when they are required for food ; or, b. when 
 they endanger property or life ; but even then, with the 
 smallest possible infliction of pain. 
 
 4. Nor are the productions of the vegetable world to 
 be wantonly destroyed, inasmuch as a. they contribute 
 materially to supply the wants, and to minister to the 
 enjoyments of man, and are necessary to the support of 
 many species of inferior organized existences. The 
 flowers of the field charm the eye with their beauty, 
 regale the sense of smell with their delicious odor, and 
 deal out their sweets to the industrious bee. Hence 
 they answer a very important and interesting end in 
 the economy of nature. To all the objects embraced 
 in the vegetable kingdom, such as trees, plants, grain, 
 grass, and so on, the general observation will apply, that 
 they have been created for purposes the most important 
 to innumerable multitudes of sensitive beings ; and the 
 wanton and needless destruction of any of these objects 
 is morally w r rong, because it interferes with the wise 
 
 Q. For what did Christ lay down his life ? In what may he confide, 
 who exposes his life at the call of duty ? Why is cruelty to animals and 
 insects forbidden ? When may animals be destroyed ? In what manner t 
 How is it in regard to the productions of the vegetable world ! Why are 
 thev not to be wantonly destroyed? 
 
 ' 13 
 
1-16 REQUIREMENT. 
 
 and merciful arrangements of an overruling Providence. 
 In connection with these considerations it may be re- 
 marked, that that policy of war cannot be too severely 
 censured, which lays waste the fair fields of a conquered 
 province, at the mere dictate of a spirit of oppression, 
 whose insatiable desires are unlimited and uncontrolled. 
 The Scriptures go so far as to prohibit the inappropri- 
 ate use of '-trees bearing fruit.''' and forbid that they 
 should be employed for the purpose of blockade. (Deut. 
 xx. 19.) 
 
 5. It is required of us in this commandment that we 
 endeavor to promote the temporal and spiritual inter- 
 ests of those around us. 
 
 This concern for the temporal happiness of our fellow- 
 men may be manifested a. toward the sick, and b. the 
 needy. (Isaiah. Iviii. 7.) •• Deal thy bread to the hungry. 
 and bring the poor that are cast out to thy house. 
 When thou seest the naked cover him : and hide not 
 thyself from thine own flesh." Dr. Hamisch remarks in 
 reference to this duty, that "we are not by any means 
 to give encouragement to those who eat the bread of 
 idleness. Every one who is able to labor plight to la- 
 bor ; and every Christian is obligated, to direct those 
 who are in health, to sources of profitable employment. 
 The sick and the helpless alone, are to be immediately 
 aided by our gifts.'* The children of the poor, the aged, 
 and the unfortunate, ore therefore worthy objects of 
 charity. 
 
 Nor is this disposition, to promote the present good of 
 
 Q. What do the Scriptures prohibit in reference to trees bearing fruit ? 
 What is required of us in this commandment ? Toward vrhom may our 
 concern for the temporal happiness of our fellow-men he manifested : Are 
 we to support the idle 7 Who are worthy objects of charity ? 
 
SYMPATHY. 147 
 
 others, to be manifested by the wealthy alone ; it is also 
 to be cultivated by the poor ??ian, who, though incapa- 
 ble of extending to the needy any actual relief, can still 
 cherish those feelings of sympathy, which are the source 
 of every desire, to lessen the miseries, and multiply the 
 joys incident to man. (Rom. xii. 15.) 
 
 b. But if it is required of us to be ever attentive to 
 the temporal happiness of others, we should be much 
 more concerned for their spiritual, that is, their ever- 
 lasting interests. The ruin of the soul involves all ac- 
 tual enjoyment in this world and in the world to come. 
 And as its salvation is not only of possible, but of ea- 
 sy attainment, if the proper means are employed, the 
 Christian should aim to promote the holiness and the 
 joy of those around him : who, in consequence of their 
 own acts of moral violation, are exposed to the penalty 
 of sin, which is eternal death. This duty the Christian 
 performs — 
 
 a. When he reproves the sinner for his guilt, and 
 warns him of his danger. 
 
 b. When he directs his attention to the means and 
 conditions of his reconciliation with God, as they are re- 
 vealed in the sacred Scriptures ; namely, Faith in the 
 atoning merits of Christ, an humble and prayerful reli- 
 ance on the enlightening, regenerating, and sanctifying 
 influences of the divine spirit, and obedience to the mo- 
 ral law. 
 
 Q,. By the exercise of what feelings may the poor man manifest a dis- 
 position to promote the temporal good of others ? How should we regard 
 the spiritual welfare of our fellow-men ? What does the ruin of the soul 
 involve? What should the Christian do? When does he perform this 
 duty ? To what danger is every impenitent sinner exposed ? What axe 
 the means and conditions of his reconciliation with God? 
 
14S THE STXTII COMMANDMENT. 
 
 c. When he exhibits a pious example, and finally — 
 
 d. When these efforts are accompanied by the prayer 
 that they may prove effectual in the conversion of souls; 
 directed by the wisdom, power and goodness of the Al- 
 mighty. 
 
 PRAYER. 
 
 Thou, O Lord, art the giver of every good gift, the fountain of life, 
 the preserver of all being; in thee we live, and move, and have our 
 existence. Thy mercies are new to us every morning, and thou givest 
 life and motion, strength and beauty, health and safety to all thy crea- 
 tures around us. Thou impellest the earth so that it moves in its orbit, 
 and thou providest a covering fur the worm. I would imitate thee, and 
 having received life, I would labor to preserve it, and render it useful. 
 May my own life be precious in my sight as thy gift; may the life of 
 my neighbor be sacred to me, because thou h:ist imparted it 1 I would 
 support the weak and uphold those that are bowed down. Enable me 
 to light again the smoking flax, and to shield the broken reed from 
 the storms and tempests of the world ! 
 
 O Lord my God, my life is thine, the life of my brother belongs 
 to thee; thou hast given existence to the plants, and breath and mo- 
 tion to every beast and insect, and thou fillest the earth with the choi* 
 cest blessings. How can I destroy what thou hast created 7 How 
 can I spoil that which enjoys thy protection, or despise that in which 
 thou dclightest ? O purify and renovate me, 1 beseech thee, that I 
 may be full of that life which thy Son Jesus Christ brought upon 
 the earth, and thus learn to honor and protect every creature of thy 
 hand. Amen. 
 
 The Sixth Commandment. 
 
 "Thou shalt not commit adultery." 
 
 We are to understand by this commandment, "that 
 we should so fear and love God, as to live chaste and 
 undefiled, in thoughts, words, and deeds, and that each 
 
 . Q. What example must the Christian display ? By what must his ef- 
 forts be accompanied ? Rehearse the sixth commandment. What do you 
 understand by this commandment ? 
 
MARRIAGE, 149 
 
 should love and honor his wife or her husband." (Matt. 
 y. 28 ; 1 Cor. vi. 18, 19 ; Eph. iv. 29, 30 ; also, v. 3, 4 ; 
 Gal. v. 19.) 
 
 This prohibition is intended to secure the faithful dis- 
 charge of those obligations which arise out of the mar- 
 riage state, and to promote the happiness of those who 
 sustain the conjugal relation, as well as the general peace 
 and well-being of community. It is a relation from which 
 every other emanates, and forms the very basis of the 
 social system. And as it needs no argument, to prove 
 that the foundation must be firm, or the superstructure 
 cannot endure, so all the other relations of life would be 
 disregarded, and society would present a scene of uni- 
 versal confusion and terror, were the sacred and invio- 
 lable obligations of the marriage state to be overlooked 
 and set at nought. This we may learn, if we contem- 
 plate the practical results of the law established in France, 
 in reference to divorces, soon after the commencement 
 of the French revolution. The number of divorces grant- 
 ed in a short period of time, is almost incredible, and the 
 consequence has been a wide-spread licentiousness, which 
 still marks and disgraces the national character. 
 
 This section of the moral law leads us to consider, 
 firstly, marriage, in reference to, a, its institution ; 6. its 
 design; and, c. its importance. 
 
 a. We learn from Genesis ii. 21, 22, that marriage was 
 instituted immediately after the creation of man. From 
 the very nature of the union then established by the 
 Creator, no earthly tie can be more sacred or interesting. 
 
 Q. Is it positive or negative ? What is it intended to secure t What 
 law was passed in France soon after the commencement of the French re- 
 volution ? What was the consequence of the many divorces granted ac- 
 cording to this law ? When was marriage instituted t Where do w# 
 learn this 1 
 
 13* 
 
150 DESIGN OF MARRIAGE. 
 
 (Gen. ii. 24.) The same record teaches us, that marriage 
 originally consisted in the union of one man with one 
 woman, and therefore the arrangement now established, 
 and legalized among all civilized nations, evidently ac- 
 cords with the benevolent intentions of the Almighty. 
 Polygamy has existed even among the Jews, and many 
 eminent characters mentioned in Scripture, are said to 
 have had a multiplicity of wives, and even concubines. 
 (1 Kings xi. 3.) But this practice, like that of divorce, 
 was suffered on account of "the hardness of their hearts," 
 and not because it was agreeable to the holy will of God. 
 
 b. One important design of this institution unquestion- 
 ably was, to establish a social relation the most endear- 
 ing, and to secure to mankind the rich and varied en- 
 joyments of domestic life. These enjoyments may be said 
 chiefly to consist, a. in the unreserved and mutual inter- 
 change of sentiment; and, b. in the exercise of the bene- 
 volent affections. 
 
 2. Another design of marriage is expressed in the com- 
 mand of God to our first parents : " Be fruitful, and mul- 
 tiply, and replenish the earth/' (Gen. i. 2S.) From the 
 conjugal relation, the parental and filial relations are the 
 first that emanate, and they who sustain to each other 
 the relations first mentioned, have been appointed by the 
 great Arbiter of all events, to bring into life beings, en- 
 dowed like themselves, with intellectual and spiritual 
 powers, to educate them for usefulness in the world, and 
 to train them up for a blessed immortality in heaven. 
 
 c. The importance of this institution may be safely in- 
 
 Q.. In what does marriage consist ? Is polygamy sanctioned in the law 
 of God ? Why was it suffered among the Jews 1 Mention one important 
 design of this institution? Mention another. A. The birth and education 
 of children. What may be inferred from the fore^oin^ considerations ? 
 
ITS IMPORTANCE. 151 
 
 ferred from the foregoing considerations. Btichner says : 
 "Marriage is the chief among all human relations, holy 
 and honorable, necessary and useful; because it is the 
 origin of all ranks (die pflanzstattc aller stande) and has 
 for its object, a. the worship of God : b. the increase of 
 the human race: c. the education of children; and d. 
 the alleviation of toil and the division of labor." Parent- 
 al influence, in its remote and multiplied bearings, has 
 been already considered, (vide 4th Com.) and no relation 
 here below can be invested with greater consequence, 
 than that which involves the destiny of a world. 
 
 2. The importance of the conjugal relation is also evi- 
 dent from the place assigned to this commandment in the 
 moral law. Luther remarks in his Larger Catechism : 
 " These (namely the fifth and sixth) commandments have 
 their appropriate arrangement." And he reasons thus : 
 they are designed to guard man from every species of in- 
 jury, the one relating to his own person, and the other 
 having reference to those domestic ties, which cannot be 
 severed without destroying the chief good of life. The 
 opinion of Philo and Tertullian, that the sixth command- 
 ment ought to rank before the fifth, is based on a simi- 
 lar argument. 
 
 II. The prohibition. When entering into the mar- 
 riage relation, the governing principle should be love. 
 (Eph. v. 23.) And this affection should be based on the 
 knowledge of the moral worth of its object, in as far as 
 such knowledge can be acquired. This alliance is not 
 one which may be dissolved at the pleasure of the par- 
 
 Q. What does Luther say in reference to the fifth and sixth command- 
 ments 1 What is the opinion of Philo and Tertullian ? On entering the 
 marriage state, what should be the governing principle 1 On "what should 
 this affection be based ? 
 
152 PROHIBITION — DIVORCE. 
 
 ties ; it is formed for life. If marriage, therefore, is not 
 a union of affections and interests, it cannot be a source 
 of domestic enjoyment. The great misfortune is, many 
 are prompted to form this sacred connection cither, a. by 
 covetousness ; or, b. a feeling of admiration for mere ex- 
 ternal beauty, without any reference to moral or intel- 
 lectual culture ; or else by some other motive, to whose 
 impulse it is equally wrong to yield. The marriage re- 
 lation, when formed under these circumstances, can only 
 be productive of disappointment and regret. Marriage 
 may also be rendered unhappy by great disparity, a. of age; 
 6, of religious belief; or, c. of education and habits in 
 general. And these may be mentioned as some of the 
 causes, which often lead to the violation of this com- 
 mandment. 
 
 The prohibition includes adultery, fornication, and all 
 those acts which are embraced under the general name 
 of lasciviousness. And this section of the moral law may 
 be violatied, a. in deed, (2 Sam. xi.) ; b. in word ; (Gen. 
 xxxix. 7.) under this head we are to rank all writings 
 of a licentious character ; c. in thought. (Matth. v. 28.) 
 
 Divorce. This was common among the Jews, but the 
 practice did not escape the express censure of Christ. 
 And when the Pharisees plead the authority of Moses in 
 its vindication, he plainly tells them that " Moses suffered 
 them to put away their wives because of the hardness of 
 their hearts ; but that from the be^innino; it was not so." 
 The only legal ground of divorce is stated in Matthew, 
 
 Q. If marriage is not a union of affections and interests, what follows? 
 By what are many prompted who enter the marriage state? By what oth- 
 er circumstances may marriage be rendered unhappy ? What is included 
 in the prohibition? How may this section of the moral law be violated a, 
 b, c, 1 What was common among the Jews ? How did Christ regard tho 
 practice? What did he say in reply to the Pharisee.? 
 
DUTY ENJOINED. 
 
 153 
 
 xix. 9. But even should a separation take place under 
 these aggravated circumstances, the question arises, is it 
 right for the Christian to marry again ? Luther says in 
 reference to this question, that " they who call themselves 
 Christians (and sustain the conjugal relation,) should re* 
 main united to each other through good and evil, and 
 even suffer conduct that may appear extraordinary and 
 defective ; or if separated (under circumstances that seem 
 to call for and justify such a course) the believer should 
 not again form a similar connection? 
 
 III. The duty enjoined in this commandment. The 
 marriage vow is one of solemn and weighty import, and 
 it requires the reciprocal exercise of reverence and love. 
 (Eph. v. 33.) It involves obligations the most sacred and 
 interesting ; and did there exist a more general attention 
 to these obligations, and were all who have assumed them 
 to " love and esteem" each other in conformity with their 
 solemn and voluntary promises, there would exist a new 
 and a better state of things in every department of soci- 
 ety, and the sum of human happiness would be greatly 
 increased. In proof of these assertions, the following may 
 be stated as among the results which flow from the 
 faithful discharge of the duty inculcated in this com- 
 mandment. 
 
 a. Domestic enjoyment. The secure possession of 
 this, is an antidote against the harsh vicissitudes of life, 
 a covert from its severest storms. Nor can the joys of 
 home fail, if those who have entered the marriage state 
 (to adopt the language of our excellent liturgy,) "over- 
 
 Q. Where is the only legal ground of divorce stated 1 What saya 
 Luther in regard to this? What does the marriages vow require ? Men- 
 lion one of the results that flow from the faithful discharge of the duty in- 
 culcated in this commandment. 
 
154 
 
 KDUCATION OF CHILDREN. 
 
 look each other's infirmities, cherish a due regard for 
 viu-\\ other's opinions and feelings, and are just to each 
 Other's virtues and good intentions." In such a case, 
 their union becomes a source of holy joy, "and perfect 
 indissoluble friendship," and the " persevering affection" 
 manifested by each, tends "to soften the unavoidable 
 cares of life, to alleviate its sorrows and to increase its 
 innocent enjoyments." The universal cultivation and 
 exercise of this spirit of mutual forbearance and tender- 
 ness, is indispensable to the establishment of peace and 
 concord among all the families of the earth. 
 
 b. The proper education of children. As has already 
 been demonstrated, this is one of the most sacred and 
 important, among the many duties, which grow out of 
 the conjugal relation. But a. it is vain to look for the 
 successful performance of this duty, whilst the obliga- 
 tions involved in the marriage relation, are disregarded. 
 For how can parents teach their children to love each 
 other, or bring them under the influence of judicious 
 restraint, as long as their own purposes are at variance, 
 and their feelings are marked by a spirit of dissension? 
 b. Forbearance and confidence, based upon affection, are 
 also necessary to the proper administration of family 
 government : for instance, as regards the punishment of 
 children. When one parent thinks it right to inflict 
 chastisement, the interference of the other must exert a 
 decidedly evil tendency. The child, who witnesses this 
 interference, is apt to consider its punishment unjust, 
 
 Q,. What is indispensable to universal peace and concord araong all the 
 families of the earth ? Mention another result of the faithful discharge of 
 conjugal duty 6? Why ought parents to exercise forbearance and confi- 
 dence toward each other ? If one parent punishes a child and the other in- 
 terferes, what follows ? 
 
4 
 
 SPIRITUAL UNION. 155 
 
 and consequent feelings of irreverence and disaffection 
 ensue. Such a course of procedure, on the part of ei- 
 ther parent, betrays a want of "due regard'" for the 
 "good intentions" of the other ; for where this regard 
 exists, even should the punishment seem to be ill-timed 
 and unnecessarily severe, the impression of its injustice 
 will be carefully concealed from the knowledge of the 
 child, c. Nor is it to be supposed, finally, that religious 
 impressions, or a sense of moral obligation, will be 
 permanently fixed upon the filial mind, unless parents 
 exhibit, in their mutual intercourse, the practical influ- 
 ence of "the perfect law of God." 
 
 c. The faithful discharge of the duty inculcated in 
 this commandment, will also contribute to the advance- 
 ment of those who perform it in the divine life. (Eph- 
 v. 25.) In illustration of this point, Tertullian remarks 
 as follows : " The wishes of those who sustain to each 
 other the conjugal relation (if they are the disciples of 
 Christ.) have one aim and are based upon the same 
 hope : they listen to the same instructions and serve the 
 same master. The union of the spirit, like that of the 
 flesh, is intimate: there is one spirit and one flesh. 
 They read, together, the holy Scriptures ; they pray to- 
 gether ; they fast together ; they mutually instruct, ad- 
 monish, and sustain each other : together they visit the 
 sanctuary, and approach the table of the Lord : they 
 share every want, every duty and every joy. Unitedly 
 they chant their psalms and hymns of praise, and emu- 
 
 Q. Should one parent consider the punishment which the other innicls, 
 unjust or unnecessarily severe, what course ought he to pursue ? If pa- 
 rents wish to fix religious impressions upon the minds of their children, 
 what must they exhibit in their mutual intercourse 1 To what else will the 
 faithful discharge of the duty inculcated in this commandment contribute ? 
 
156 CONCLUSION. 
 
 late each other in their acts of devotion to God. Christ 
 rejoices when he beholds and listens to those who thus 
 yield to his will ; to such he sends his peace. Where 
 two are united in his name, there he dwells. Where he 
 dwells, evil is unknown." 
 
 IV. This conjugal affection is to be especially mani- 
 fested in sickness, or when the misfortunes of life are 
 multiplied and frequent. 
 
 V. They perform these duties best, who fear and love 
 God, and regard in its true light, the sacred character 
 of the marriage relation, and who exercise continually 
 a spirit of watchfulness and prayer. (James, v. 16.) 
 
 It is presumed that the general hints here thrown 
 out, in reference to a subject which may well be term- 
 ed of paramount importance, are sufficient to suggest to 
 our minds, the necessity of the strict observance of the 
 marriage vow, to the best interests of society, and the 
 happiness of all mankind. Our own observation has 
 undoubtedly convinced us, that much of the misery 
 which exists in the world, is to be traced to the viola- 
 tion of this vow, in some one of the many ways in 
 which it may be broken. What is the cause of that 
 discord which exists in families, and of the consequent 
 unhappiness which ensues? Is it not an utter, or a 
 partial inattention to those acknowledgements and pro- 
 mises, which are made between husband and wife when 
 they enter into the marriage relation? Jealousies, and 
 petty dissensions arise, which neither party seeks to re- 
 move or allay; mutual recriminations follow, until every 
 vestige of peace is banished from the domestic circle, 
 
 Q. When is this conjugal affection to be especially manifested T Who 
 perform best the duties of the marriage state ? 
 
CONCLUSION. 157 
 
 and the spirit of discord reigns triumphant. Here, again, 
 is a husband, the father of a family, who brings dis- 
 grace, by his conduct, on all the members of his house- 
 hold, and thus violates all those sacred duties which 
 grow out of the most endearing relations of life. Under 
 these circumstances, how can domestic enjoyment pros- 
 per 3 Or how can the conjugal union contribute to les- 
 sen the ills and increase the enjoyments of life, until it 
 becomes a union of hearts and affections? Too much 
 care cannot be taken, by those who sustain this interest- 
 ing relation, to exercise towards each other feelings of 
 tenderness and forbearance, and to pursue that line of con- 
 duct, which will impart an interest and a charm to do- 
 mestic intercourse, and constitute the joys of home, the 
 most animating and delightful, experienced here on earth. 
 The marriage relation was instituted by the Creator to be 
 a source of the purest happiness to man, and if it becomes 
 a source of misery and wretchedness ; if its original de- 
 sign is perverted, it is the fault of that depravity of heart, 
 which leads many to spurn all the innocent and sanc- 
 tioned gratifications of virtue, and to obey the suggestions 
 of Satan, and bow to the influence of sin. 
 
 2. As regards the education, the future usefulness, and 
 the consequent happiness of children, nothing can be 
 plainer, than that the marriage vow imposes a sacred and 
 binding obligation. In virtue of the relation in which 
 parents stand to each other, the intellectual and moral 
 improvement of each succeeding generation, is mainly en- 
 trusted to their charge. But it has been already shown, 
 that parents cannot impose upon their offspring the wise 
 restraints of parental authority, nor induce them to love 
 each other, or promote each others enjoyment, unless 
 
 14 
 
i 58 CONCLUSION 
 
 their own passions are first brought under control, and 
 unless their mutual intercourse is marked by a spirit of 
 forbearance and affection. And hence it follows that were 
 all parents forgetful of the obligations peculiar to the 
 marriage state, and were all to violate them, a spirit of 
 inattention to the most obvious duties of life would con- 
 trol each succeeding generation ; children would every- 
 where imitate the practices of their fathers ; the spirit of 
 forbearance, benevolence, and forgiveness, would wing its 
 flight from the earth ; and all the darker passions of the 
 soul would reign unbridled and uncontrolled. This is 
 the way in which the iniquity of the father is often vi- 
 sited upon the children, < : unto the third and fourth gene- 
 ration." The influence of parental example is felt by 
 one generation after another, and when this example is 
 opposed to the will of the Almighty, whole communities 
 and even nations become eventually the revilers of God, 
 and learn to despise his holy law, Such was emphatically 
 the case with the Israelites. Nor can it be denied, that, 
 wherever the spirit of dissension and hostility exists be- 
 tween the heads of a family, the children of such a fami- 
 ly will become disobedient/ the servants irreverent and 
 careless of duty : all government will be destroyed, and 
 scenes of confusion and disagreement between the vari- 
 ous members of the household will perpetually occur. 
 How different the scene where husband and wife are of 
 one mind, aim continually to promote one design, and 
 act according to the law r of love established in this com- 
 mandment. And how delightful the influence of such 
 agreement and unanimity upon all the members of such 
 a household. Children grow up in the fear of God ; ser- 
 vants reverence their masters, and respect all the insti- 
 
PRAYER. 159 
 
 Unions of religion, and peace and friendship pervade the 
 hearts, and cement the affections and interests of all. 
 
 3. And finally, in regard to the spiritual improvement 
 of both parties, and their advancement in the divine life, 
 how essential is the faithful discharge of every duty which 
 belongs to the marriage state. The sanctified husband 
 may be a blessing to the unsanctified wife : and the sanc- 
 tified wife may be a blessing to the unsanctified husband ; 
 but when both are sanctified, how plain and easy the 
 path of moral duty appears. Together they bow before 
 the family altar, and bring their united offerings to God ; 
 together they direct their offspring in the path of virtue, 
 until all delight in the same duties, and are animated by 
 the same hope. When, oh when will such scenes of do- 
 mestic bliss be universally displayed throughout the whole 
 earth ! I answer, when the kingdom of God shall be es- 
 tablished in every heart. Then will the incense of grate- 
 ful praise arise from altars erected in every family ; then 
 will fathers everywhere teach their sons the love and the 
 holiness of the Creator, and instil into their minds those 
 principles of action which are revealed in his perfect law ; 
 then will the earth be consecrated, a temple to Jehovah, 
 and then will the voice of millions, redeemed from the 
 power and slavery of sin, " ascend in one loud chorus to 
 the skies.*' 
 
 PRAYER. 
 
 Give me, O Father, a clean heart; create and renew a right spirit 
 within me ; the spirit of abstinenee and moderation, the spirit of gentle 
 and unspotted innocence ! If thou dost not change and purify my heart, 
 the mere outward observance of this law, can be nothing else than sheer 
 dissimulation. Cleanse me thoroughly, that I may be ever averse from 
 all improper words and actions ! Extinguish within me all evil desires, 
 and sliield me from every temptation; inspire me with pure thoughts 
 and a pure love, and banish from within me, the lust of the world and 
 the flesh I May a single moment ef spiritual joy be far more precious to 
 
1G0 THE SEVENTH COMMANDMENT. 
 
 inc. than the indulgence of sinful inclinations ! Take up thine abode in 
 liiv -(»ul that I may become holy; for without thee I am nothing: thou 
 upholde.t me by thy power. Let thy spirit dwell within my heart, that 
 no common or unclean thing may enter, and there may the flame of celes- 
 tial love burn clear and bright ! Remind me continually of the holy ex- 
 ample and innocent life of thy Son. and make my bodv the temple of the 
 Holy Ghost, that it may be a temple of honor ! Then wilt thou delight in 
 me. and I in thee, and in the purity of my own heart will I behold a faint 
 image of thyself. O it is blessed indeed to bo able, in all things to obey 
 thy holy will. Enable me thus to hrini: my own will in subjection to 
 thine, and unto thee. Father. Son and Spirit, will I ascribe all the praise. 
 Amen. 
 
 The Seventh Commandment, 
 
 •'•' Thou shalt not steal." 
 
 This commandment signifies, " that we should so fear 
 and love God, as not to rob our neighbor of his proper- 
 ty, or bring it into our possession by unfair dealing, or 
 fraudulent means ; but help him to augment and protect 
 it' 3 
 
 This section of the moral law leads to the considera- 
 tion of, 
 
 I. Property* in reference to. a. what the term embra- 
 ces : also, b. in reference to its transfer : and. c. the in- 
 equality of its distribution. 
 
 a. Under the general term property, are included all 
 earthly possessions, such as money, houses, lands, appa- 
 rel, domestic animals, together with the productions of 
 the vegetable kingdom, grain, grass, etc. Character, or 
 reputation may also be referred to under this head. To 
 rob an individual of this, is to take from him what is 
 of more value than countless wealth. (See 8th Com.) 
 
 Q. Rehearse the seventh commandment. What does this command- 
 ment signify ? What is included under tiie general term property ? 
 
PROPERTY. 161 
 
 b. Property may be legally transferred 1. by inher- 
 itance ; 2. as a free gift ; 3. by way of exchange or 
 sale ; and 4. as the price for labor. 
 
 c. In reference to the inequality of the distribution 
 of property, it may be observed, that when this inequali- 
 ty results from its legal transfer, in any one of the ways 
 just mentioned, it may be safely regarded as an arrange- 
 ment of the Almighty. As the disposer of all events, 
 He may be said to regulate, by these means, the con- 
 cerns of mankind, in respect to their earthly possessions. 
 He deals to some a greater, and to others, a less share 
 of the gifts of his providence. But as all these allot- 
 ments are dictated by infinite wisdom and benevolence, 
 the believer is not to repine, if his worldly circumstances 
 are less propitious than those of many around him. Nor 
 is there such a great disparity in the present condition 
 of mankind as often appears at first view. For it must 
 be remembered, that riches are themselves, a source of 
 great temptation, (1 Tim. vi. 9, 10.) and that the poor 
 man often possesses what the rich would give all their 
 wealth to obtain : health of body, peace of mind, and 
 the favor of God. (Prov. xxviii. 6.) Hence, a sudden 
 reverse of fortune may be intended to recal our wan- 
 dering affections to the Almighty. These considerations 
 should make every one contented with the circumstances 
 of his earthly condition, and grateful for those allot- 
 ments of providence which have fallen to his share. 
 
 Q. Hew may property be legally transferred ? Some men are rich, 
 and others poor — when this inequality of condition arises from the legal 
 transfer of property, in what light are we to regard it ? By what are the 
 allotments of providence dictated ? Of what are riches the source ? Where 
 do we learn this ? In the possession of what are the poor often favorably 
 distinguished from the rich ? For what may a sudden reverse of fortune 
 be intended ? What influence should these considerations have upon us ? 
 
 14* 
 
162 PROHIBITION 
 
 II. The prohibition. Stealing, may be defined to be 
 the appropriation of our neighbor's property or posses- 
 sions to our own use, without his knowledge or con- 
 sent ; or by means of fraud. This commandment pro- 
 hibits therefore, not only those violent acts of plunder 
 which come under the cognizance of human laws, and 
 which are punished by imprisonment, and in some 
 countries even by death ; it also forbids us to obtain 
 the property of others under false pretences. Under 
 this head may be mentioned — 
 
 a. The false representations of merchants and oth- 
 ers, as to the value of their goods, etc. r thus imposing 
 upon the ignorant and credulous. (Jer. ix. 5.) 
 
 b. The use of false weights or measures. (Deut. 
 xxv. 13-15.) 
 
 c. Usury, together with extortion of every kind. The 
 meaning of the latter term may be in part illustrated by 
 the case of an individual who purchases the property of 
 his neighbor under circumstances of misfortune, at a 
 price far less than its actual value. Such an individu- 
 al speculates on the misery of his neighbor. And though 
 such transactions may be honorable in the estimation of 
 the world, and enjoy the sanction of human laws, they 
 are nevertheless morally wrong, and opposed to the 
 righteous law of God. (Ex. xxii. 25.) 
 
 d. The act of purchasing, without the prospect or 
 intention of making payment. (Ps. xxxvii. 21.) 
 
 e. Gambling. (2 Thess. iii. 11.) 
 
 /. Smuggling, or any other evasion of the payment 
 of taxes. 
 
 Q. Hot may stealing be denned ? What does this commandment 
 therefore prohibit ? Mention a case of obtaining property under false pre- 
 tences a ? Mention another b I Another c 1 — and so on. 
 
DISCONTENT. 163 
 
 g. Breach of Trust, or embezzlement. 
 
 h. Prodigality. 
 
 i. Idleness. The loss of time, includes the loss of 
 all the good, which its wise improvement might secure 
 to ourselves and others. 
 
 III. Causes and consequences of violation. 
 
 a. Discontent with the allotments of providence, may 
 be regarded as the chief cause that leads to the viola- 
 tion of this commandment. Riches do not always quell 
 these feelings of dissatisfaction ; on the other hand, the 
 wealthy are often so completely ruled by avarice, as to 
 set every principle of justice at defiance in the pursuit 
 of o-ain ; and they too frequently endeavor to increase 
 their wealth, by adopting some or all of the illegal 
 means, already enumerated. (1 Tim. vi. 9, 10.) Poverty 
 may be often traced as the result of idleness, or prodi- 
 gality, in which case it cannot strictly rank among the 
 dispensations of the Almighty. 
 
 As discontent frequently incites to the violation of this 
 law, so a spirit of contentment, based upon love and 
 confidence toward God, will most effectually guard the 
 soul against all temptation to commit the sin herein 
 prohibited. (1 Tim. vi. 6-8.) This must be accompanied 
 however by industry and diligent attention to business, 
 (Prov. xxviii. 19,) which generally result in the acqui- 
 sition of a competency of the gifts of providence. We 
 should also be influenced, in our transactions with oth- 
 ers, by a sense of strict and uncompromising justice, so 
 
 Q,. "What is a chief cause of the violation of this commandment ? Do 
 riches always make their possessor contented ? By what are the rich fre- 
 quently controlled? To what may poverty he often traced? What is the 
 influence of contentment 1 By what must this feeling he accompanied ? In 
 what do these generally result ? 
 
1 61 REQUIREMENT 
 
 that in the smallest matters we may act an honest and 
 upright part. (Prov. xxi. 15.) It is evident of course, 
 that we must be guided and controlled by the spirit of 
 love. (Rom. xiii. 10.) 
 
 b. Consequences. The violation of this command- 
 ment aa. leads to the commission of other crimes ; bb. 
 results in the loss of reputation ; cc. destroys the peace 
 of conscience ; and dd. incurs the displeasure of God. 
 (1 Cor. vi. 10.) 
 
 IV. The requirement. 
 
 That great principle of action — "Do unto others as 
 you would wish others do unto you, r clearly points out 
 to us our duty, in reference to the property or worldly 
 possessions of our neighbor. It teaches us — 
 
 a. That we are to guard and defend them in every 
 time of danger, according to Deut. xxii. 4, " Thou shalt 
 not see thy brother's ass or his ox fall down by the 
 way and hide thyself from them ; thou shalt surely help 
 him to lift them up again." It is also enjoined upon 
 us to make every reasonable effort to save the property 
 of others from fire, or shipwreck, or the aggressions of 
 thieves and robbers. 
 
 b. When we see our neighbor negligent of business 
 and threatened in consequence with poverty and want, 
 we are to admonish him of his carelessness, and point 
 out to him the way of escape from the loss and ruin 
 with which he is threatened. 
 
 c. We are also to aid others to increase their proper- 
 ty. This may be legally done 1. by directing them to 
 
 Q. By what must we be influenced in small matters ? By what spirit 
 must we be controlled ? To what does the violation of this commandment 
 lead ? What does this commandment teach us to do a ? When we see our 
 neighbor negligent in business, what are we to do ? 
 
CHARITY -WITHOUT OSTENTATION. 165 
 
 sources of honest gain ; 2. by the sacrifice of personal 
 advantage ; (Gen. xiii. S. 9.) 3. by giving advice to the 
 ignorant and inexperienced, admonishing the careless, 
 and warning the prodigal ; 4. by affording facilities to 
 those about to enter into business, who, though destitute 
 of means, are upright and persevering. " Give to him 
 that asketh thee ; and from him that would borrow of 
 thee, turn not thou away." (Matth. v. 42.) 
 
 Deeds of charity in general, may also be embraced 
 under this head. (Heb. xiii. 16 ; Isaiah, lviii. 7.) It is 
 not permitted however to injure some, in order to pro- 
 mote the good of others. For instance, it would be 
 decidedly wrong, and a plain violation of this law, to 
 steal from the avaricious man his useless wealth, for the 
 purpose of affording relief to the poor. 
 
 V. The manner in which we are to obey this re- 
 quire?ne?it. 
 
 All deeds of charity and benevolence should be per- 
 formed — 
 
 a. Without ostentation. "He that giveth, let him do 
 it with simplicity.*' (Rom. xii. S.) "When thou doest 
 alms let not thy left hand know what thy right hand 
 doeth : that thine alms may be in secret ; and thy Fa- 
 ther, which seeth in secret, himself shall reward thee 
 openly." (Matth. vi. 3. 4.) Luther says : " To give with 
 simplicity signifies, that we should not seek honor, fa- 
 vor, thanks, or reward, nor be influenced by the grati- 
 tude or ingratitude of the objects of our benevolence : 
 but that we should give freely what we have to be- 
 
 Q. How may we aid others to increase their property ? What other 
 deeds may be embraced under this head ? What are we not permitted to 
 do ? How should all deeds of charity be performed ? Quote a passage of 
 Scripture to prove this. By what is our benevolence to be regulated ? 
 
166 IICFLUENCE OF RK'HE-S. 
 
 Stow, even as God himself scatters his favors every clay, 
 and causes his sun to shine, notwithstanding the un- 
 thankfulness of man, as if his eye could not penetrate 
 the soul. He manifests simplicity of heart and motive, 
 who desires and seeks nothing but the glory of God. 
 and is controlled entirely by his will." 
 
 b. Our benevolence is to be regulated by our ability. 
 All are required to obey this law, in as far as they can, 
 for even the smallest deed of charity, like the widow's 
 offering. (Mark. xii. 42-44.) is acceptable to God. (2 Cor. 
 viii. 2, 3.) 
 
 VI. Although this commandment, in its most obvious 
 sense, simply prohibits the unjust appropriation of our 
 neighbor's property to our own use, it also serves to 
 warn us of the tendency of an inordinate love of wealth, 
 in reference to our spiritual interests. Although con- 
 science may not charge us with the violation of this 
 law, the question arises : Are we not apt to regard our 
 riches, instead of the Creator, as the primitive and the 
 only source of all our blessings ? It becomes us there- 
 fore — 
 
 a. To listen to the emphatic language of Christ: 
 ; -How hard is it for them that trust in riches to enter 
 into the kingdom of God." (Mark, x. 24.) It becomes 
 us also — 
 
 b. To exercise a spirit of watchfulness and prayer, 
 that our best affections may not cling to the perishing 
 treasures of this world. (Ps. lxii. 10.) And finally — 
 
 c. To regard our wealth, not merely as affording us 
 
 Q,. Is the smallest deed of charity acceptable to God 1 When, or under 
 what circumstances ? Of what does this command warn us ? Whom are 
 we to regard as the source of all blessings ? To what does it become us to 
 listen a 1 What spirit should we exercise b ! 
 
THE EIGHTH COMMANDMENT. 167 
 
 the means of sensitive enjoyment : but chiefly, as so 
 many talents committed to our trust, for whose improve- 
 ment we will have to render an account on the last 
 day. (Luke. xii. 48.) 
 
 PRAYER. 
 
 Holy and righteous God : I confess unto thee that I am by nature, 
 prone to be unjust, selfish, deceitful, and false: I confess that I have 
 often offended thy justice, and acted in opposition to its requirements, 
 
 and not withstanding the knowledge and conviction of duty. I have been 
 more careful to promote my own advantage than that of my neighbor. 
 O thou ! who condemnest all iniquity, pardon my transgression of thy 
 righteous law ! Measure not unto me. with the measure with which I 
 have measured unto others ! But give me a new, pure and understand- 
 ing heart — a heart ever mindful of thy commandments, and inspire me 
 with a holy zeal, that I may aid the administration of justice, and 
 stand in defence of truth, and let me not seek to promote my own 
 interests, unlawfully, under the mere semblance of right ! Teach me 
 to pity and sympathize with the needy, and in a spirit of gentleness 
 may I mitigate as far as possible, the stern inflictions of justice by 
 acts of lore and mercy, that thus, mercy and truth may meet together. 
 and righteousness and peace may kiss each other. Grant me a chari- 
 table disposition that I may rejoice to do good unto all men. without 
 the expectation or hope of reciprocal advantage ; influenced alone by 
 the spirit of disinterested benevolence and the requirements of thy will ! 
 Help me to realize that what I possess is not mine, but thine, and 
 that thou hast appointed me thy steward! May I ever remember the 
 declaration of thy word, that it is better to give, than to receive, and 
 that thou lovest a cheerful giver ! Enable me, by thy grace, to sow 
 bountifully now. that I may reap buuntifullv hereafter ! Amen. 
 
 The Eighth Commandment. 
 
 u Thou shalt not bear false witness against thy neigh- 
 bor." 
 
 This commandment is negative. Its general object 
 
 Q. In what light should we regard our wealth e% Rehearse the eighth 
 commandment. 
 
K)S TRUTH. 
 
 is, to inculcate the duty of strict adherence to truth, in 
 reference to all subjects, and to every species of conduct. 
 It amis to secure the fulfilment of all vows, promises, 
 and contracts, and requires of every one the correct and 
 unexaggerated statement of all the facts of experience 
 and observation ; whether they relate to science, to the 
 history of nations and countries, or to personal charac- 
 ter. In a particular and more limited sense, however, it 
 has reference to — 
 
 I. Individual reputation, and requires, ''- that we 
 should so fear and love God, as not to belie, betray, 
 slander, or raise injurious reports against our neighbor ; 
 but apologize for him, speak well of him, and put the 
 most charitable construction on all his actions.*' 
 
 a. All slanderous reports are herein expressly forbid- 
 den, as well as all insinuations, calculated to exert an 
 evil tendency, in regard to our neighbor's reputation. 
 
 b. It is also enjoined upon us. not to withhold what- 
 ever praise is due to those around us. The spirit 
 of envy maintains such control over the feelings of ma- 
 ny, that they refrain from speaking of the virtues of 
 others, lest their own should appear insignificant in the 
 contrast. Nothing can be more strongly indicative of 
 an unchristian spirit. 
 
 c. Neither are we to circulate reports injurious to the 
 reputation of our neighbor, which we know or suspect 
 to be false ; nor even if true, unless peculiar circum- 
 stances demand it. (Prov. xviii. 8.) It is therefore evi- 
 
 Q,. Is this commandment positive or negative ? What is its general 
 object 1 What does it aim to secure? In a particular and more limited 
 sense, to what has it reference? Hence what does it require? What are 
 therefore expressly forbidden a? What is enjoined hi What does envy 
 ndicate ? What else is forbidden c ? 
 
TALE-BEARING. 169 
 
 dently wrong, and opposed to the spirit of this com- 
 mandment, to cherish that love of gossip and backbiting 
 which is exhibited in almost every circle. Nothing is 
 more common, indeed, than for individuals to advert to 
 the failings and short-comings of others, with a kind of 
 satisfaction which too plainly evinces the love of self, 
 and a perfect insensibility to their own inadvertencies 
 and sins. There are circumstances, it is true, which 
 render it our duty, to make known whatever informa- 
 tion we possess, in regard to the conduct of wicked 
 men. If, for instance, an individual is dishonest to 
 such an extent as to injure community, we are obli- 
 gated as members of that community to proclaim his 
 dishonesty to the world, that others may be on their 
 guard, or else to the ministers of justice that his depre- 
 dations may be checked. Or if we hear one individual 
 slander the character of another, we are bound to com- 
 municate the slanderous report to the injured party, that 
 he may have an opportunity of repelling the false charge 
 preferred against him; unless the slanderer should be 
 so notoriously base and infamous, as to render all his 
 false reports against others harmless ; in which case the 
 concealment of the slander would be justifiable, as it 
 would lead to no evil result. But it is evidently wrong 
 to make the little failings of others the topic of con- 
 versation. In this case the individual who is the sub- 
 ject of our remarks falls very far, in our estimation, 
 even below the point where he ought to stand; for in 
 the mutual interchange of sentiment on such a topic, 
 there is more or less exaggeration, and the faults of 
 our neighbor are painted in colors far too glaring to be 
 consistent with truth. And besides, it should always 
 
 15 
 
1?0 FALSE TESTIMONY. 
 
 be remembered that there is no one, so free from fault, 
 as to escape the animadversions of those who are in- 
 clined to canvass the merits of human action ; and 
 whilst we are perhaps adverting, with undue severity, 
 to the deficiences of others, our own conduct may be the 
 subject of remark and ridicule in some other quarter. 
 But let it be borne in mind, that these remarks have no 
 reference to any course of action injurious to community 
 at large ; for as vice, in the abstract, ought ever to be 
 censured, so the conduct of the wicked ought to be pointed 
 at, as an example to be shunned by all who have their 
 own peace and the welfare of society at heart. Thus pa- 
 rents may direct the attention of their children to indi- 
 vidual examples of wickedness, and warn them against 
 pursuing a similar line of conduct. The great difference 
 between such animadversions and tale-bearing or slander, 
 lies in this — the latter is dictated by feelings of envy or 
 malice, whilst the former are prompted by feelings of be- 
 nevolence, and a desire to promote the general good. 
 
 d. It is also wrong to condemn the motives of those 
 who pursue an upright and honorable course of action. 
 (Matth. vii. 1.) 
 
 e. Many violate this commandment by their very looks, 
 as when they smile contemptuously on hearing the cha- 
 racter and motives of another applauded. 
 
 /. To testify falsely in courts of justice, is expressly 
 forbidden, and constitutes, indeed, an aggravated in- 
 fringement of this law ; inasmuch as such testimony fre- 
 quently involves, not only reputation, but even property 
 
 Q,. Is it right to condemn the motives of those who are upright in con- 
 duct? How do many violate this commandment e ? What is said of false 
 testimony in courts of justice? 
 
SELF-PREFERENCE. 171 
 
 and life. The sanctity of an oath is often violated ; and 
 " to restore oaths to a greater degree of that reverence in 
 which they were held by ancient nations, is a grand de- 
 sideratum in legislative policy.'' (Michaelis in Jenks. 
 Prov. xix. 5.) 
 
 g\ It is required of judges and jurors to weigh with 
 impartiality and judgment, the mass of conflicting evi- 
 dence on which their decision generally depends. (Prov. 
 xvii. 15.) 
 
 h. The press calls loudly for reformation in reference 
 to the violation of this law. No sooner is an individual 
 proposed for election to some public office, than the 
 apposing party make every exertion to ruin his reputa- 
 tion and destroy his popularity, by concealing every good 
 and amiable quality of his character, and inventing num- 
 berless misrepresentations, exaggerations and falsehoods. 
 
 II. Self-preference. This may be regarded as the 
 chief cause of all those slanders, backbitings and insinua- 
 tions which so extensively prevail, even in enlightened 
 society : and is therefore expressly forbidden. It is this 
 that prompts us to detect and expose the least fault in 
 others, whilst we overlook, in ourselves, the most glaring 
 sins. (Luke vi. 41, 42.) In order to guard against this 
 disposition, it is necessary for us to enter frequently upon 
 the duty of self examination, as this will make us fa- 
 miliar with our own moral deficiencies, and lead us to 
 judge charitably of the inadvertencies of others. (Gal. vi. 
 3, 4 ; 2 Cor. xiii. 5.) This exercise will beget a spirit of 
 
 Q. What is required of judges and jurors ? What is said of the press? 
 W T hat may be regarded as the chief cause of the violation of this command'? 
 Whilst we expose the faults of others, what are we apt to overlook in our- 
 selves? Upon what duty should we enter in order to guard against this ? 
 What will this exercise be^et ? 
 
172 THE REQUIREMENT. 
 
 humility) and enable each one of us to « esteem others 
 better than himself." (Phil. ii. 3.) 
 
 III. The requirement. The golden rule "Do unto 
 others as you would wish others do unto you/' when 
 applied to character, teaches us that we should be as 
 careful to protect our neighbor's reputation as we are 
 to defend our own. We are therefore — 
 
 a. To speak well of whatever is commendable in 
 others. 
 
 b. To regard what is censurable with an eye of 
 charity, and to attribute, if possible, the inadvertencies 
 of those around us, to an error of the judgment, rather 
 than to the wilful malice of the heart. (1 Cor. xiii. 7.) 
 
 c. It is also required of us to reprove secretly, and 
 in a spirit of kindness, those who are regardless of their 
 own reputation. Even in reference to those who are 
 the professed disciples of Christ, we are expressly com- 
 manded not to publish their moral deviations to the 
 church or the world, before we have employed every 
 exertion to win them back to the path of duty, by per- 
 sonal entreaty and private expostulation. (Matth. xviii. 
 15, 16.) In a word, the spirit of love ; that spirit which 
 Ci suffereth long and is not easily provoked/' must regu- 
 late our conduct in this respect, as well as every other; 
 and whilst "in our own case, we all feel the excellency 
 and reasonableness of the precept in its strictest sense ; 
 whilst we value and are tender of our reputation ; and 
 expect, nay demand, to be treated with candor, respect, 
 
 Q. What does the golden rule teach, when applied to character ? What 
 are we therefore requhed to do a? How are we to regard what is cen- 
 surable ? How are we to act toward those who arc regardless of their 
 own reputation? How are members of the church to, be- de-ah vvitb^ 
 when guilty of a fault? By what spirit are we to be actuated in this re- 
 spect? What is said of \\\\s lo.ve 1 or charity, in 1 Cor. xiii. 4* 
 
IMPORTANCE OF TRUTH. 173 
 
 and sincerity," we should, in the case of others, "vin- 
 dicate and excuse what may be vindicated and excused, 
 and conceal what may be lawfully concealed ; and in 
 every respect consult their reputation, and rejoice in 
 their credit and renown." 
 
 IV. Truth in general. 
 
 a. The importance of truth will appear evident, if we 
 take into consideration that it is the basis of all our 
 hopes of eternal enjoyment. Were it not for the con- 
 viction that the records of the Bible are authentic, and 
 relate occurrences which actually took place, all our 
 expectations of happiness, depending on the history of 
 the sufferings and death of Christ, would vanish from 
 the mind. 
 
 h. Truth is equally important, in the ordinary trans- 
 actions and occurrences of life. It is essential to the es- 
 tablishment of that feeling of confidence between men of 
 business, which regulates commercial intercourse. Were 
 it not for this, no reliance could be placed upon the 
 promises of debtors to their creditors, and frauds would 
 be so extensively practiced, as to interrupt and entirely 
 destroy the present system of business operations. And 
 thus in regard to all the relations and transactions of 
 life ; were truth universally disregarded, all confidence 
 in the most solemn assurances, would be destroyed ; and 
 the warmest professions of friendship and love would be 
 suspected. 
 
 c. On the other hand, were truth universally loved. 
 the happiness of the human race would be promoted to 
 a degree, only equalled by that which prevailed in the 
 
 Q. From what may we infer the importance of truth al Why is truth 
 important in the ordinary business of life? What would be the consequence 
 were truth disregarded ? How would it be, were truth universally loved ? 
 
 15* 
 
174 PRAYER. 
 
 soul before sin corrupted the moral purity of man ; and 
 scarcely surpassed by that which is experienced among 
 " the spirits of the blest." In such a case, one individual 
 would place implicit reliance on the assurances and 
 promises of another ; all reports injurious to the repu- 
 tation of any, would forever cease ; and every one, faith- 
 ful to himself, would cast frequent glances of scrutiny 
 within, and learn to make the correction of his own 
 faults, a duty of paramount importance. 
 
 And, what is of greater consequence still, no one 
 would consent to impose upon others, or deceive him- 
 self, in regard to the momentous disclosures of divine 
 revelation. As it is, many are persuaded to ''believe a 
 lie," either by means of the arguments of false teachers, 
 or the suggestions of their own deceitful hearts. And 
 thousands, who enjoy the full light of the "sun of 
 righteousness," and whose every action is opposed to 
 the requirements of the moral law, are crying to them- 
 selves " peace, peace," whilst the testimony of inspiration 
 is : " There is no peace, saith my Gcd, to the wicked." 
 (Jer. vi. 14.) 
 
 PRAYER. 
 
 I confess and lament before thee, O God, that the spirit of falsehood 
 has corrupted my heart, and that I have not loved the truth as I ought. 
 O forgive this my sin, and save me from its punishment, for thou hast 
 threatened to destroy the liars, and hast declared that the deceitful are 
 an abomination in thy sight. 
 
 O keep my heart and my mouth from lying, and grant, I pray thee, 
 that the spirit of truth may enlighten my understanding, and that 1 
 may follow wherever it leads, uninfluenced by falsehood and error. 
 
 May I not flatter or deceive myself, but may I be enabled to pass an 
 impartial judgment upon my own character, and may all my thoughts 
 
 Q,. What do false teachers persuade many to believe? What is the tes- 
 timony of Scripture in regard to the wicked? Where recorded ? 
 
NINTH AND TENTH COMMANDMENTS. 175 
 
 and desires be regulated by the love of truth alone. Keep my mouth 
 from deceit and my lips from lying, and grant that they may utter 
 nothing else than what the heart feels. Preserve me from the sin of 
 bearing false witness against my neighbor, and may it ever grieve me 
 to listen to the voice of slander, and to hear the motives and action* 
 of others misinterpreted and unjustly condemned. May I be faiihful to 
 all my engagements, and promise nothing that I am unwilling to per- 
 form. Grant me a true and living faith, that I may study thy word 
 with joy and obey it with cheerfulness, and grant me a true know- 
 ledge of thy ^word, and a firm attachment to its principles, that I may 
 be able to vindicate and defend it, and not shrink from any danger 
 to which my love of it may expose me. Impart to me every true 
 christian virtue, that my devotion to thy service may not be formal, 
 but heartfelt and sincere, and inspire me with the fervent love of thy- 
 self, that my piety may be without dissimulation. Give me a dis- 
 cerning judgment that I may estimate all things rightly; enable me 
 to read without prejudice, to act with discretion, to think with can- 
 dor: and thus prepare me to dwell forever in the kingdom of everlast- 
 ing truth, for the sake of Him who loved us and gave himself for 
 us. Amen. 
 
 Ninth and Tenth Commandments. 
 
 " Thou shalt not covet thy neighbor's house." (Ninth.) 
 " Thou shalt not covet thy neighbor's wife, nor his 
 man-servant, nor his maid-servant, nor his ox, nor his 
 ass, nor any thing that is thy neighbor's." (Tenth.) 
 
 It is enjoined in the ninth commandment " That we 
 should so fear and love God, as not to cherish improper 
 desires for the inheritance or estate of our neighbor, or 
 aim at obtaining it by deceit or the false appearance of 
 a legal right; but be ready to assist and serve him in 
 the preservation of his own." (Micah, ii. 1, 2 ; Romans, 
 vii. 7.) 
 
 Q. Rehearse the ninth and tenth commandments. What is enjoined in 
 the ninth commandment ? 
 
176 COVETOUSNESS. 
 
 It is required of us in the tenth commandment --That 
 we should so fear and love God, as not even to wish 
 to seduce our neighbor's spouse, to corrupt or alienate 
 from him his servants, or to force away from him or let 
 loose his cattle ; but rather to use our endeavors, that 
 they may continue with, and discharge their duty to 
 him." (James, i. 14, 15 ; Rom. viii. 13.) 
 
 The ninth and tenth commandments establish, conclu- 
 sively, the truth, that external conduct is not necessary 
 to the infringement of the moral law, but that the very 
 thoughts and purposes of the mind, if evil, deserve the 
 penalty of transgression. (Matth. v. 28.) Motive or de- 
 sire is the spring of action. "Out of the heart proceed 
 evil thoughts, murders, adulteries, fornications, thefts, 
 false witness, blasphemies.'' (Matth. xv. 19.) And hence 
 there may exist an evil state of the moral feelings : of 
 the desires and purposes of the soul, whilst the actions 
 of an individual are, themselves, agreeable to the will of 
 the Creator. This we learn from the history of Cain, 
 whose sacrifice the Lord did not respect. (Gen. iv. 5.) 
 And the Pharisees, whilst offering their prayers in the 
 temple, and at the corners of the streets, coveted the 
 praise of men. These precepts therefore, are worthy of 
 special attention, inasmuch as they aim to purify the 
 heart, the very fountain whence every action flows ; to 
 change the character of those sinful inclinations, which 
 
 Q. What is required of us in the tenth commandment 1 What truth 
 do these commandments establish? What gives rise to action? In what 
 does every action opposed to the law of God originate ? How then does 
 the Almighty regard those desires and inclinations which lead to acts of dis- 
 obedience? May the heart of an individual be sinful while his actions are 
 agreeable to the will of God? From whose history do we learn this? 
 What do these two precepts aim to purify ? 
 
OBJECTS OF DESIRE. 177 
 
 impel to every species of conduct, prohibited in the 
 moral law. 
 
 I. Covetousness. Under this head may be classed all 
 those sinful desires which lead to the violation of the 
 divine requirements. Avarice however, or the inordi- 
 nate love of wealth, is commonly regarded as being 
 chiefly prohibited in these precepts of the moral law. 
 Ambition, or the love of power ; and envy or discontent 
 at the prosperity or moral excellence of another, are but 
 modifications of covetousness. and the total exclusion of 
 all such feelings from the heart, is therefore expressly 
 commanded. 
 
 II. Objects of desire. Under this head may be enu- 
 merated, a. wealth, as the means of procuring all tem- 
 poral good; b. power and influence, at the acquisition 
 of which ambition constantly aims; and, c. reputation. 
 or the good opinion of those around us. It may be well 
 to remark here, that wealth, influence and reputation are 
 all worthy objects of desire and pursuit, as long as the 
 feelings which prompt to their attainment do not exclude 
 from the soul supreme love to God. and disinterested be- 
 nevolence to man. But when those feelings degenerate 
 into avarice, ambition, and envy ; and when wealth, in- 
 fluence, and reputation among men, become objects of in- 
 ordinate and exclusive attachment, the law of God is 
 broken, and the soul is exposed to the penalty of its vi- 
 olation. 
 
 III. Means of attainment. Avarice prompts to ly- 
 
 Q. What may be classed under the head of covetousness? According 
 to its popular signification, to what does the term covetousness refer? 
 What other feelings are but modifications of covetousness? Mention some 
 of the objects of covetousness. When are wealth, influence and reputation 
 worthy objects of desire and pursuit ? To what does avarice prompt ? 
 
178 DUTY ENJOINED. 
 
 ing, fraud, extortion, stealing, perjury, murder, the pro- 
 fanation of the Sabbatli, and the exclusion of God from 
 the soul: the schemes of ambition often require in their 
 pursuit the raising of armies and the contest and blood- 
 shed of war; whilst envy is ever active in self-praise, and 
 delights to misrepresent the motives, destroy the influ- 
 ence, and depreciate the talents, or moral worth of oth- 
 ers. Thus covetousness if cherished and gratified, must 
 result in the violation of all the commandments, embraced 
 in the moral law. 
 
 IV. Every unlawful inclination and passion ought 
 to be subdued. The truth of this proposition will be evi- 
 dent, if we bear in mind that all sinful desires, as long 
 as they are unrestrained, impel to a course of action at 
 variance with the divine law, and consequently destruc- 
 tive of the peace of conscience, ruinous to the interests 
 of the soul, and injurious to the welfare of community. 
 And there is, 
 
 1. A powerful motive which urges upon every one the 
 discharge of this momentous duty. God is omniscient ; 
 and there is no secret of the human heart concealed from 
 the knowledge of Him whose eye scanneth creation at a 
 glance, and who is familiar with every intent and purpose 
 of man. (Jer. xvii. 10 : 1 Cor. 4, 5.) 
 
 2. Means to be employed, aa. There must be a daily 
 contest between the spirit and the flesh. (Rom. vi. 12 : 
 Eph. iv. 22.) And this contest is extremely difficult, nor 
 
 Q. What do the schemes of ambition require 1 In what is envy active ? 
 If these unlawful passions and inclinations lead to the violation of all the 
 precepts of the moral law, what ought to be done? What great motive 
 urges upon us the duty of quelling every sinful passion and desire ? Re- 
 peat a passage of Scripture to prove that God is acquainted with the secret 
 counsels of the heart. What means are to be employed to overcome our 
 sinful de*ires ? 
 
DAILY CONTEST. 179 
 
 can it be carried on with any hope of triumph, unless 
 the moral strength and courage, necessary to success be 
 sent down from above ; for sin is deeply rooted in the 
 soul, and holds supreme dominion over all its powers. 
 (Gen. viii. 21 : Rom. vii. 23.) Indeed, it is scarcely less 
 difficult for the sinner to become persuaded that this 
 contest with himself is absolutely essential to his moral 
 freedom, and eternal joy; because man is by nature spi- 
 ritually blind, and in consequence of this peculiarity of 
 his constitution as a moral being, he is not impressed as 
 he ought to be, with the danger of cherishing those evil 
 inclinations, which tempt him from the path of duty. 
 (Eph. iv. IS.) 
 
 Reflections like the following are therefore highly im- 
 portant; and, if prayerfully conducted, will excite us to 
 engage in this contest with the unlawful passions and de- 
 sires of our own hearts, until they are completely and 
 forever vanquished. 
 
 a. Whenever we give the reigns to these evil passions 
 and desires, we inflict serious injury upon ourselves ; con- 
 science becomes seared, and a forbidden course of action 
 follows. 
 
 b. Those evil examples, which generally succeed the 
 indulgence of evil thoughts, exercise a baneful influence 
 upon others. 
 
 c. The divine displeasure, and the penalty of sin, must 
 inevitably result from the violation of these command- 
 ments. 
 
 Q. Is the contest between the spirit and the flesh difficult or easy 1 
 "Whence must we derive the strength necessary for this contest 1 Why is 
 it extremely difficult ? Wadt is the result when we give the reins to our 
 evil passions and desires ? What are the fruits of evil thoughts 1 What in- 
 fluence do these evil examples exercise upon others ? What must inevita- 
 r bly result from the violation of these commandments c 
 
ISO PURIFICATION OF THE HEART. 
 
 d. The divine love provides for us every necessary 
 comfort and enjoyment as the reward of our exertions, 
 and therefore we have no reason to covet the possessions 
 of others. (Ps. cxlv. 16.) 
 
 bb. Another means of guarding against every species 
 of covetousness, is to be diligent in the discharge of the 
 duties imposed by the relations we sustain, and the con- 
 dition we occupy in life. (Industry.) 
 
 cc. A spirit of watchfulness must also preside over our 
 most secret thoughts, whilst our ceaseless prayers as- 
 cend to heaven for the restraining 1 and invigorating in- 
 fluences of the Holy Ghost. (1 Thes. v. 6. 7.) 
 
 V. The requirement, a. The duty enjoined in these 
 commandments is, the purification of the heart. He 
 alone whose soul is free from the control of every de- 
 basing passion, can render obedience to the holy law of 
 God: and the gospel therefore requires every one to cul- 
 tivate those pure affections, and to cherish those holy de- 
 sires, without which no one can exercise supreme love 
 to the Creator, or disinterested benevolence to man. For 
 it is certain that every feeling of covetousness has a di- 
 rect tendency to make us unjust and cruel in our inter- 
 course with those around us : nor can the Almighty oc- 
 cupy the highest place in our affections, as long as we 
 feel an inordinate attachment for any one, or all of the 
 enjoyments of sense. (Psalm xxxvii. 4.) " No man can 
 serve two masters." (Matth. vi. 24.) 
 
 b. The consequences of obedience to this requirement. 
 
 Q. Why have we no reason to covet the possessions of others 1 How 
 are we to guard against covetousness bb ? What spirit must we exercise ? 
 For what must we pray ? What duty is enjoined in this commandment ? 
 What is the tendency Of every feeling of covetousness ? 
 
PURIFICATION OF HEART. 181 
 
 1; Love to God, This is a necessary result of the 
 purification of the heart. When the heart is impure, the 
 love of sin pervades it ; suggests all its evil thoughts, 
 and gives impulse to every action opposed to the moral 
 law. But when the heart becomes pure, the love of ho- 
 liness is its controlling principle ; which is in fact, the 
 love of God, and exhibits itself in the most devoted at- 
 tachment to all his precepts. 
 
 2. Contentment with the allotments of providence, and 
 unlimited confidence in the assurances of divine protec- 
 tion. 
 
 3. Benevolent desires in regard to others. Benevo- 
 lence and selfishness are opposite principles. The latter 
 is perfectly consistent with a state of sin, and with 
 every emotion of covetousness ; the former is inseparable 
 from a state of holiness. Selfishness is a peculiar trait 
 in the moral character of devils and wicked men; be- 
 nevolence belongs to the nature of angels, and is exer- 
 cised by all the inhabitants of heaven, and all the saints 
 on earth. Gentleness, long-suffering, and brotherly-kind- 
 ness are but modifications of this holy principle, and 
 these are all the fruits of that spirit, whose work it is 
 to purify the soul of man. 
 
 4. Holy and lawful desires in reference to the objects 
 of individual pursuit. If the hearts of all men were 
 
 Q,. Mention one of the consequences of obedience to these requirements. 
 When the heart is impure, what pervades it ? When it becomes pure, 
 what is its controlling principle ? Mention another consequence of obedi- 
 dience to these requirements, 2. Another, 3. What principle is opposite 
 to benevolence ? With what is selfishness consistent 1 Whose character 
 is distinguished by selfishness ? Whose by benevolence ? Mention some 
 of the modifications of benevolence. Whose work is it to purify the soul ? 
 Mention a fourth consequence resulting from obedience to these requirements. 
 
 16 
 
\$> PRAYER. 
 
 free from tlio control of evil inclinations, every forbidden 
 course of action would l>e shunned; all the gratifica- 
 tions of sin would be carefully avoided ; wealth would 
 be sought, not as the means of selfish delight, but 
 chiefly for the purpose of carrying on extended schemes 
 of benevolence ; feelings of envy, hatred, and revenge 
 would be subdued ; and it would be the aim of every 
 personal effort, to secure the greatest possible amount of 
 good to mankind in general, and to promote the glory 
 of the Highest. 
 
 PRAYER. 
 
 O Lord, my God, if thou art my all. what more can I desire, or 
 what greater happiness can I wish to enjoy 1 Thy presence renders all 
 things lovely ; when thou art absent, nothing can afford real pleasure to 
 the soul. Thou makest the heart quiet and tranquil, and thou Greatest 
 within it that peace which passeth all understanding. Without thee 
 nothing can long delight us. nor can we truly relish any enjoyment that 
 is not provided by thy wisdom, and sanctified by thy grace. 
 
 My God and my all! O delightful thought: but only for him whose 
 affections are given to thee, and who loves not the world, or the things 
 of the world! Purify my desires, that I mav praise thee in all things; 
 and instead of giving the chief place in my heart to any created object. 
 may 1 ever look up t> thee, the Creator, as the source of all good. 
 
 The wisdom of this World is foolishness with thee, and they who 
 are in the flesh and seek only the gratificaiion of their lusts, find no- 
 thing but vanity and death. But they who seek thee alone are brought 
 from the ways of folly into the paths of truth, and translated from the 
 slavery of sin into the glorious liberty of the children of God. 
 
 O Sun of Righteousness, let thy beams shine into my soul and pene- 
 trate the secret recesses of my heart ! Purify, sustain and quicken my 
 spirit, that it may be my joy to walk in thy light and follow after 
 thee ! O when will that happy day arrive, when I shall be satisfied 
 with thy presence, and when thou wilt be to me, all in all ! The 
 old man still dwells within me. nor is he yet crucified and fully de- 
 stroyed: he yet rises, strong and unsubdued, against the spirit, and 
 
 Q, If the hearts of all men were free from the control of evil inclinations 
 state more particularly what would follow. 
 
DOCTRINE OF IMPUTATION. 183 
 
 carries on an internal contest, so as to interrupt the peace of my soul. 
 But thou who commanded the swelling sea, and stillest tiie raging 
 of its waters, arise arid help me ! Destroy all my sinful inclinations, 
 and subdue me by thy power ! Display thy wonders, O Lord my 
 God, and let the glory of thy righteousness be manifest in me ! For 
 thou art my only hope, and thou alone art my refuge ! Amen. 
 
 The Lord saith concerning these ten commandments, 
 which constitute the moral law: "I, the Lord thy God, 
 am a jealous God, visiting the iniquity of the fathers 
 upon the children to the third and fourth generation of 
 them that hate me, and showing mercy unto thousands 
 of them that love me and keep my commandments." 
 
 We learn from this declaration, that — "God threatens 
 to punish all who transgress these commandments: we 
 should therefore dread his displeasure, and not act con- 
 trary to his laws. But he also promises grace and every 
 blessing to all such as obey these laws ; we should 
 therefore love and confide in him, and cheerfully do 
 what he has commanded us." 
 
 I. To guard against all misapprehension it may be 
 proper to state that the doctrine of imputation is by no 
 means taught, when it is said that the iniquity of the 
 fathers is visited upon the children. No one will be 
 punished for sins which he has never committed. " The 
 son shall not bear the iniquity of the father, neither 
 shall the father bear the iniquity of the son. The soul 
 that sinneth, it shall die. The righteousness of the 
 righteous shall be upon him, and the wickedness of 
 
 Q. What says the Lord God concerning these commandments 1 What 
 do we learn from this declaration ! What do you understand by the doc- 
 trine of imputation * Can you quote a passage ©f Scripture to prove that 
 this doctrine is not taught in the word of God? 
 
181 OBEDIENCE ESSENTIAL TO SALVATION, 
 
 the wicked shall be upon him." (E& xviii. 20.) But 
 children often suffer in consequence of the guilt of their 
 parents, when they learn to imitate their wicked ex- 
 amples ; and it is in allusion to the evil tendency of 
 these examples that the iniquity of the father is declared 
 to be visited upon the son. And it appears to be the 
 principal design of this admonition to warn parents of 
 their duty to their offspring, and to all others within 
 the sphere of their influence. It directs the Christian 
 to let his light shine before men, so that others may 
 learn to glorify God, and experience the riches of that 
 mercy which he displays " unto thousands of them that 
 love him and keep his commandments." 
 
 II. Obedience essential to salvation. "The soul that 
 sinneth, it shall die." If this be true, how vain must 
 be the hope of happiness in the world to v.%y.;;c, apart 
 from the love and the practice of holiness, in this state of 
 preparation ! What is sin 7 Sin is the transgression 
 of the law. And where is the Scriptural ground for 
 the belief, that the requirements of the law can be set 
 at naught with impunity, and that the sinner can lift 
 up his arm in rebellion against his Maker, aware of all 
 the fearful consequences of his disaffection, and yet es- 
 cape the divine displeasure 1 So far from there being 
 any sanction of such a sentiment in the volume of in- 
 spiration, even the heathens, who it may be presumed 
 are ignorant of the precise penalty of disobedience, are 
 declared by Paul in his epistle to the Romans to be 
 
 Q. Where is this passage recorded ? When do children suffer in con- 
 sequence of the guilt of their parents? What appears to be the principal 
 design of this admonition ? What is essential to salvation ? What is said 
 of the soul that sinneth ? What is sin? Is the sinner without excuse? 
 What is said of the heathens ? What law have thev ? 
 
NATURE OF THE PENALTY. 185 
 
 without excuse, because they failed to discover m the 
 works of the Creator, the evidences of his eternal power 
 and godhead ; and because, instead of worshipping the 
 Being thus revealed to them as God, they worshipped 
 the works of their own hands and refused to obey the 
 law of conscience inscribed upon their hearts, 
 
 III. The nature of the penalty* They who violate 
 the divine law wilfully and without compunction, will 
 suffer the very punishment pronounced against them by 
 the lawgiver ; a punishment, not suited to the vain 
 hopes and groundless expectations of man, but adapted 
 to the great and awful purpose of vindicating the di- 
 vine requirements. What then, the important inquiry 
 now arises, is the nature of this punishment 1 In va- 
 rious parts of the sacred word it is denominated "death /' 
 (Gen. ii. 17.) it is also described as a worm that dieth 
 not, and as a fire that is not quenched. These, and 
 many other passages teach us, that it will consist in the 
 future separation of the soul from all the happiness of 
 heaven. The reasonableness, and may I not add, the 
 mercy of such an arrangement will be manifest, if we 
 institute an inquiry into the actual scenes of future 
 blessedness, and into the peculiar feelings of those who 
 have passed into the eternal world ; and whose garments 
 have been dipped in the blood of the Lamb. Heaven is 
 the abode of saints and angels, of the prophets and apos- 
 tles, and of all the devoted servants of God. The joys 
 of heaven are unmingled with pain or apprehension. 
 
 Q. Of what do the works of the Creator afford evidence ? What is 
 the penalty of sin 1 In what will the punishment of sin in the future world 
 consist ? What may be said of the future separation of the wicked from 
 the happiness of heaven ? A. It is both rational and merciful. Who dwell 
 in heaven? 
 
 16* 
 
186 PUNISHMENT EVERLASTING. 
 
 There are no evil passions at work there, to interrupt 
 the harmony, or destroy the happiness that prevails 
 among those who worship around the throne of God. 
 There the wicked cease from troubling-. But how are 
 these great and interesting results to be secured? Sure- 
 ly not by admitting into that community all the despi- 
 se rs of the divine law. Is it to be supposed that the 
 blasphemer, who leaves this world destitute of every 
 feeling of respect for the character and requirements of 
 the Almighty, will be prepared to chant his praise and 
 to magnify his name in eternity ! Is it to be supposed 
 that the man, who has always lived in the open viola- 
 tion of every principle of holiness, and who dies with 
 all his enmity against God still rankling and unconquer- 
 ed in his bosom, will be ready to unite in songs of 
 adoration to "Him who sitteth on the throne !" Con- 
 sider the influence of sin in this life. The sinner does 
 not delight to associate with the good and the pious on 
 earth ; nor can he find pleasure in the society of hea- 
 ven, where holiness is inscribed on every heart. 
 
 IV. The death of the finally impenitent will be ever- 
 lasting. 
 
 a. This truth is established by the fact of there being 
 no other state of probation than the present existence. 
 Were there such a state in a future world, a truth so 
 interesting to man would not have been concealed. But 
 we look in vain throughout the Scriptures for such an 
 
 Q. With what are the joys of heaven unmingled ? Would this be the 
 case if the impenitent were admitted there ? The sinnor does not delight in 
 the society of the good and pious on earth — what are we to infer from this ? 
 A. That he cannot delight in the society of heaven. How long will the 
 punishment of the finally impenitent continue? On what (a) is this truth 
 established? For what do we look in vain throughout the Scriptures? 
 
PUNISHMENT EVERLASTING. 187 
 
 announcement. Indeed the whole tenor of the word of 
 God leads conclusively to the opposite sentiment ; (Luke, 
 xvi. 19-31.) and therefore, the supposition that there is 
 another state of preparation for eternity beyond this life, 
 amounts to the direct charge of deception against all the 
 sacred writers. 
 
 b. Again : the everlasting separation of the finally im- 
 penitent from the joys of heaven, may be argued from 
 all the appeals of the gospel. The proofs in favor of 
 this opinion are not only negative, but positive. There 
 is not only an utter absence of every sanction of the con- 
 trary sentiment, but the gospel is full of the most solemn 
 assurances that the soul must escape in this life from the 
 penalty of sin, or be lost to the happiness of the redeemed 
 forever. Such proofs are afforded in all the tender and 
 warm entreaties of the Son of God ; as well as of the 
 prophets and apostles. "Work while it is day, lest the 
 night cometh in which no man can work. What I say 
 unto you I say unto all, watch. Watch and pray lest 
 ye enter into temptation. The Son of man cometh in 
 such an hour as ye think not. Strive (as if in agony) 
 to enter in at the straight gate ; for many I say unto 
 you will seek to enter in and shall not be able." This 
 language of expostulation is addressed to the soul, to 
 warn it of the danger of sinning against God. And the 
 earnestness and solicitude which characterize all the ap- 
 peals of the Bible, show that this danger is not to be 
 
 Q,. What does the whole tenor of the word of God teach us in regard 
 to the future punishment of the wicked] (Luke xvi. 19 — 31.) To what 
 does the supposition that there is another state of preparation for eternity 
 beyond this life, amount 1 On what other ground is this doctrine based b 1 
 What are the assurances of the gospel in regard to the soul's escape from 
 the penalty of sin ? Repeat one or two passages to prove this. For what 
 purpose is this language addressed to the soul ? 
 
188 NOT EMLNDATORY. 
 
 trifled with, or regarded with indifference. Nay, they 
 prove that " now is the accepted time and the day of 
 salvation," and that if our present opportunities of re- 
 conciliation with God arc neglected, it must be at the 
 risk of everlasting ruin. 
 
 r. Nor can the groundless hypothesis be sustained by 
 any sophistry of argument, that the future state of the 
 wicked is emendaton/, and that they will be pre- 
 pared to associate with angels and the spirits of the 
 blest, by a limited duration of penal suffering. Such 
 a conception could never have been originated in the 
 mind by a candid, prayerful, and unprejudiced exami- 
 nation of the truth as it is revealed in Jesus. For in 
 the first place, the whole Bible is opposed to such a 
 belief. And in the second place, it renders the atone- 
 ment made by the Son of God for the guilt of man, 
 altogether unnecessary, and hence, would lead us to 
 question the wisdom of the Almighty. If any duration 
 of suffering, on the part of the sinner, short of the ever- 
 lasting ruin of the soul, could atone for the violation 
 of the law, it may well be asked, why did the lawgiver 
 suffer the weight of his wrath to fall upon the Prince 
 of Peace? Why was he called upon to leave his throne, 
 and to veil the bright displays of his majesty and glo- 
 ry in human flesh, and why was he "numbered with 
 the transgressors," if all this condescension and these 
 agonies were but a needless exhibition? Now either the 
 sufferings of Christ iverc necessary to rescue the soul 
 from everlasting death, or they were not. If they were 
 
 Q. What do the earnestness and solicitude of* these appeals prove to us ? 
 What hypothesis cannot be sustained t What is- opposed to such a belief? 
 A. The whole Bible. If this belief were true, how would it be with the 
 atonement made by Christ ? 
 
PHILOLOGICAL PROOF. ISO 
 
 necessary, then the soul cannot escape the penalty of 
 sin, but through the atoning merits of the Lamb. They 
 who contend that the soul can atone for its own guilt 
 by a limited duration of suffering, will say : " Every 
 man shall be punished according to his works/ 5 This 
 proposition is true, but the difference here spoken of is 
 a difference in degree, not in duration. The suffer- 
 ings of all will not be equally in'ense, but this is not 
 to say that they will not be equally lasting. So there 
 will be different degrees of happiness in heaven, but 
 the happiness of all will be eternal. 
 
 d. That the penalty pronounced against those, who 
 are guilty of the violation of the moral law of God, is 
 everlasting death, may be proved from the positive tes- 
 timony of revelation. In describing the judgment scene, 
 and the separation of the wicked from the good on that 
 day of deep and all-pervading interest, Christ says : 
 " These shall go away into everlasting punishment, but 
 the righteous into life eternal/' (Matth. xxv. 46.) There 
 is perhaps no passage of sacred writ that sustains this 
 position more conclusively. According to every law of 
 just interpretation, the punishment here spoken of is 
 everlasting; as enduring as eternity itself. The philologi- 
 cal proof in this passage is overwhelming ; for in the 
 original Greek the very word, used to denote the extent 
 of the duration ©f the happiness of heaven, is also em- 
 ployed to designate the extent of the duration of the 
 
 Q. If iho sufferings of Christ were necessary to the salvation of the soul, 
 what follows 1 What argument do they employ, who contend that the 
 soul can atone for its own guilt by a limited duration of suffering ? Is ihe 
 difference spoken of in this passage a difference in degree or duration? How 
 long will these different degrees of punishment last ? In what is the happi- 
 ness of one saint distinguished from that of another, in degree or duration? 
 What other proof have you of the everlasting duration of future punishment d ? 
 
190 JUSTIFICATION BY WORKS 
 
 misery of hell. If then it be contended, in view of this 
 very decisive testimony, that the penalty of transgression 
 is not eternal death, it may with equal propriety be as- 
 serted that the reward of the righteous is not eternal 
 life. But if it be admitted that the reward of the right- 
 eous is endless, it follows incontestably that the punish* 
 meat of the wicked is equally so. And besides, the 
 word of God is full of testimony the most positive and 
 conclusive, that the penalty of disobedience threatens to 
 involve the soul in everlasting ruin. (Luke, xvi. : 2 
 Thcss. i. 7-9; Rev. xx. 10.) 
 
 V. Justification by works* impossible. 
 
 Sox can the sinner obtain salvation as the reward of 
 all the efforts of obedience of which he is capable. In- 
 deed, --there is none that doeth good, no not one,'' and 
 the best services of man carry along with them the evi- 
 dences of his moral imperfection. The powers of the 
 soul have become so weakened by sin, and man inherits 
 a nature so depraved, as to render a perfect obedience 
 to the moral law of God utterly impossible. This de- 
 pravity is both natural and total. It is natural ; that is, 
 all men bring it with them into life. It is total ; that 
 is, as long as the sinner is under its influence, he " can- 
 not please God/' Even when the judgment approves 
 of the commands of the Almighty, the moral energy 
 necessary to their execution is not to be found. (Rom. 
 vii. 22, 23.) And besides, were the sinner only guilty of 
 a single act of transgression, during the whole period 
 
 Q. What passage sustains this position most conclusively ? (Matth. xxv. 
 46.) If it be contended, in view of this pas t age, that the punishment of 
 the wicked is not everlasting death, what may be asserted with equal pio- 
 prietv, in regard to the reward of the righteous ? Can the sinner obtain 
 kuivution as the reward of his work.-, or not ? 
 
IMPOSSIBLE. 
 
 191 
 
 of his existence here on earth, that act would constitute 
 a violation of the law. sufficiently aggravated, to bring 
 down its penalty upon the transgressor. (James, ii. 10.) 
 And the fact that we sin against God every day of our 
 lives, must effectually exclude every hope of justifica- 
 tion, on the ground of personal merit. To regard our 
 own works therefore, as possessing any value, is dan- 
 gerous in the extreme. And they who establish their 
 expectations of happiness on this basis, will be found 
 wanting on the great day of account. This position has 
 been strikingly illustrated by Toplady in the following 
 relation. "Sir James Thomkill was the person who 
 painted the inside of the cupola of St. Paul's, London. 
 After having finished one of the compartments, he step- 
 ped back gradually to see how it would look at a dis- 
 tance. He receded so far (still keeping his eye intently 
 fixed on the painting,) that he was gone almost to the 
 very edge of the scaffold without perceiving it. Had he 
 continued to retreat, half a minute more would have 
 completed his destruction, and he must have fallen to 
 the pavement underneath. A person present, who saw 
 the danger the great artist was in, had the happy pres- 
 ence of mind suddenly to snatch up one of the brushes 
 and spoil the painting by rubbing it over. Sir James, 
 transported with rage, sprung forward to save the re- 
 mainder of the piece. But his rage soon turned into 
 thanks, when the person told him, 'Sir, by spoiling the 
 painting, I have saved the life of the painter. You 
 
 Q. How many acts of transgression are necessary to incur the penalty 
 of sin ? Where have we proof of this ? (James ii. 30.) But -we sin 
 against God every day of our lives — what then is excluded ? On the great 
 day of account, what will be the case of those who establish their hopes 
 of justification on the ground of personal merit ? 
 
192 FA II II AND GOOD WORKS 
 
 were advanced to the extremity of the scaffold, without 
 knowing it. Had 1 called out to you to apprize you of 
 your danger, you would naturally have turned to look 
 behind you : and the surprise of finding yourself in such 
 a dreadful situation would have made you fall indeed. 
 i had therefore no other method of retrieving you but 
 by acting as I did/ Similar, if I may so speak, is the 
 method of God's dealing with his people. We are all 
 naturally fond of our own performances. We admire 
 them to our own ruin, unless the Holy Spirit retrieve 
 us from our folly. This he does by showing us the in- 
 sufficiency of our works to justify us before God. and 
 that 'by the deeds of the law no flesh living can be 
 justified.' n How admirably adapted to the case of every 
 sinner, is that eloquent petition from the pen of the 
 same writer : 
 
 '■Rock of pges cleft for me, 
 
 Let me hide myself in thee; 
 
 Let the vva'.er and the blood, 
 
 From thy side a healing flood, 
 
 Be of sin the double cure : 
 
 Save from wrath, and make me pure." 
 
 How animating the thought, that the transgressor is 
 not left to exclaim in hopeless despair : < : O wretched man 
 that I am, who shall deliver me from the body of this 
 death/' 
 
 VI. Faith and good works the conditions of salva- 
 tion. 
 
 It has been already asserted that obedience to the 
 moral law is essential to justification, and again, that 
 "by the deeds of the law no flesh living can be justi- 
 fied.' 1 This may appear incongruous. But the whole 
 
 Q. What are the conditions of salvation ? 
 
CONDITIONS OF SALVATION. 193 
 
 mystery is explained, when we bear in mind that, ac- 
 cording to the gospel system, good works are required 
 of us, not as the ground of justification, but simply as 
 the evidence of faith, and the fruits of regeneration. 
 " He that believeth shall be saved." The faith of the 
 Christian consists, in the persuasion that the penalty of 
 sin was paid, when the Lamb was slain upon the cross; 
 this is the basis of his every hope of reconciliation with 
 God, and his confidence of salvation is fixed solely upon 
 the atoning merits of Christ. But this faith is necessari- 
 ly jiraclical in its nature; "without works it is dead 
 and vain." (James ii. 25.) A saving faith — 
 
 " Extinguishes the thirst of sin, 
 
 And lights the sacreJ. fire 
 
 Of love to God and heavenly things." 
 
 The following incident is here subjoined, that the in- 
 separable connection between faith and obedience, as the 
 conditions of salvation, may be rendered plain to every 
 mind. <• A worthy son of the church in the West High- 
 lands, who had peculiar opinions touching the l full 
 assurance of faith,- having occasion to cross a ferry, 
 availed himself of the opportunity to interrogate the 
 boatman as to the grounds of his belief, assuring him 
 that if he had faith he was blessed immortally. The 
 man of the oar said he had always entertained a differ- 
 ent notion of the subject, and begged to give an illustra- 
 tion of his opinion. 'Let us suppose/ said the ferryman, 
 'that one of these oars is called Faith, and the other 
 Works, and try their several merits.' Accordingly, throw- 
 er. What is the true and only ground of the Christian's hope ? A. 
 Faith in the atoning merits of Christ. Why are good works required? 
 What is the nature of faith without works? 
 
 17 
 
194 ILLUSTRATION. 
 
 ing down one oar in the boat, lie proceeded to pull the 
 other with all his strength, upon which the boat was 
 turned round and made no way. 'Now,' said he, 'you 
 perceive Faith wont do ; let us try what Works can ! 
 Seizing the other oar, and giving it the same trial, the 
 same consequences ensued. 'Works,' said he, 'you see 
 wont do either; but let us try them together.' The re- 
 sult was successful ; the boat shot through the waves, 
 and soon reached the wished for haven. 'This,' said 
 the honest ferryman, 'is the way by which 1 hope to 
 be wafted over the troubled waters of this world to the 
 peaceful shores of immortality.' n 
 
 The believer in obedience to the command of the Sa- 
 viour himself, (John, xiv. 15,) and in accordance with 
 the dictates of gratitude, (1 John, iv. 19,) pledges his 
 services to Christ ; and whilst he builds the fondest an- 
 ticipations of happiness on the assurances of divine love. 
 and on the conviction of the all-sufficiency of the pro- 
 visions of divine grace, he continually cultivates those 
 holy des-ires, and those pure and lofty affections, which 
 are indispensably essential to his preparedness for the 
 joys of heaven. (Heb. xii. 14.) For obedience to the 
 moral law is as necessary to human salvation now, as 
 it ever has been. The trangression of the law is still 
 sin, and the punishment of sin is death ; and though 
 without faith we must inevitably fail to appropriate to 
 ourselves the offered blessings of the gospel; without 
 obedience, all our hopes of justification are baseless, and 
 must perish forever. 
 
 "Vain are our fancies, airy flights, 
 
 If faith be cold and de^d; 
 None but a living power unites 
 
 To Christ, the living Head; 
 
PRAYER. 195 
 
 A faith that changes all the heart; 
 
 A faith that works by love; 
 That bids a!I sinful joys depart, 
 
 And lifts the thoughts above. 
 Faith must obey our Father's will, 
 
 As well as trust his grace: 
 A pard'ning God requires us still 
 
 To perfect holiness." 
 
 PRAYER. 
 
 At Sinai the children of Israel said unto Moses; " speak thou with us 
 and we will hear; but let not God speak with us lest we die!" This is 
 not my prayer, O Lord. No. In humility, and with a strong desire to 
 know thy wiii, I would beseech thee with Samuel, thy prophet: " speak, 
 Lord, for thy servant heareth." I would nut learn from Moses and the 
 Prophets alone, but I would learn from thee, my Lord and my God, 
 by whose spirit all the prophets were enlightened ! Thou canst lead me 
 to thyself without their aid; but their testimony must he vain and in- 
 effectual, unless thou enlighten the mind aiid sanctify the heart. Their 
 words may fall upon the ear; but the spirit is not their gift. Their 
 speech is lovely; but when thou art silent it cannot influence the heart. 
 They utter language ; thou clothest it with power. They proclaim mys- 
 teries; but thou openest the seal of the understanding. They make 
 known thy law ; thou impartest the strength necessary to its fulfillment. 
 They point out the way ; thou guidest the feet that walk therein. Their 
 work is external; thou givest light to comprehend and a disposition to 
 obey. They plant and water, but the increase comes from thee. 
 
 O Lord, God, thou fountain of everlasting truth ! Teach me to obey 
 thy will that I may not be found fruitless at last, or be numbered with 
 those who hear thy word, without feeling the inspiration of the Spirit ! 
 Speak Lord, thy servant heareth ! For thou hast the words of eternal 
 life. Speak consolation and joy to my soul ; speak, that my whole life 
 may be sanctified ; yes. speak, to the g!ory and the everlasting praise 
 of thy name. Amen. 
 
19G APOSTOLIC CRIED. 
 
 PART SECOND. 
 
 THE CREED; 
 CR, ARTICLES OF THE CHRISTIAN FAITH. 
 
 These articles contain a summary cf the doctrines 
 embraced in the gospel, They present to our view, in 
 
 a condensed analysis, the fundamental principles of our 
 blessed religion; and, as a creed, they are certainly free 
 from those objectionable features which distinguish many 
 of Ihe systems that have obtained in the church, and 
 given rise to numberless sectarian divisions and jealou- 
 sies. For it is a humiliating truth, that Christians have 
 for ages, lost sio;ht of the weighty interests which they 
 are obligated unitedly to promote ; and have violated that 
 principle of love which should ever be the bond of their 
 union and the basis of their intercourse, in their zeal 
 for opinions of but little comparative importance ; and, 
 as theories of belief, al together unessential to salvation. 
 These articles have been generally denominated " The 
 Apostolic Creed,'' but whether they have any claim to 
 the origin, which this title seems to designate, cannot 
 now be determined with any degree of certainty. It 
 may be ; that this name was given it. not to convey the 
 
 Q. Of what does the second part of the Catechism treit ? What do 
 the^e arlic'e* contain ? What have these articles been generally denominat- 
 ed? Hive they any claim to the origin which this title seem? to designate? 
 Or, in o her words, is it certain that they were arranged by the apostles,. 
 or by their order ? Why may this name have been given it t 
 
ARTICLE FIRS 1 !*. 197 
 
 impression of its having been drawn up by the apostles 
 themselves, or even by their order, but simply because 
 it was designed by its framers to exhibit a brief state- 
 ment of the fundamental doctrines of the gospel. In all 
 probability it owes its origin to an age posterior to that 
 of the apostles, and in this case was doubtless composed 
 to counteract the influence of those heretical sentiments, 
 which, even in the first and second centuries began to 
 spread, and to exercise their baneful tendency. It is 
 certain however, that it was adopted at a very early pe- 
 riod by the church at Rome; and it is admitted by the 
 most learned writers of ecclesiastical history, (even those 
 who deny its being the work of the apostles,) that the 
 doctrines which it embraces, were the only doctrines 
 proclaimed by the first teachers of Christianity. 
 
 "The Creed' 7 has been variously divided and subdi- 
 vided by different writers. We will consider it now, in 
 reference to its three grand divisions, or articles ; the 
 first of which treats of Creation, the second of Redemp- 
 tion } and the third of Sanciification. 
 
 Article First, 
 
 " Of the Creation. 55 It reads thus : 
 
 "I believe in God the Father, Almighty maker of 
 heaven and earth." (1 Cor. viii. 6.) 
 
 This article is explained by Luther as follows : 
 
 "I believe that God hath created me and all that ex- 
 ists; that he hath given and still preserves to me my 
 body and soul, with all their members and faculties, and 
 
 Q. When was this creed adopted by the church of Rome? What is 
 
 admitted by the most learned writers of church history ? Of what doe3 the 
 
 first article treat? Rehearse it. What do you profess to believe in this 
 
 article? 
 
 17* 
 
198 CREATION. 
 
 all that I possess ; that he richly and daily provides me 
 with all the necessaries and enjoyments of life ; that he 
 guards me from danger and preserves me from evil ; 
 wholly induced by divine, paternal love and mercy, 
 without any claim of merit or worthiness in me, for all 
 which I am in duty bound to thank, praise, serve, and 
 obey him. This is most certainly true." 
 
 This article presents the Supreme Being to our view 
 in the threefold relation of our 1. Creator, 2. Preser- 
 ver, and 3. Benefactor. 
 
 I. a. The phrase "maker of heaven and earth" if 
 rightly understood, will afford to our minds the most 
 sublime conceptions of the power, majesty, and wisdom 
 of the Creator. The individual who confines his medi- 
 tations to the scenery and objects of this world, takes 
 but a very limited view of the wonderful works of God. 
 "The whole heavens declare his glory, and the firma- 
 ment showeth his handy-work." The sun itself is a 
 bulk of matter, one million three hundred thousand times 
 larger than the earth. And besides there are many pla- 
 nets belonging to our solar system, some of which are 
 several hundred times larger than the globe which we 
 inhabit. Again : every star that twinkles in the firma- 
 ment is a sun, perhaps more glorious than ours, impart- 
 ing light and heat to distant worlds. Scarcely less than 
 a thousand of these suns are visible to the naked eye, 
 and by the aid of a telescope millions may be discover- 
 ed. When therefore we wish to form a faint concep- 
 tion of the creating power of the Highest, we must not 
 
 Q. How does this artie'e present the Supreme Being to our view ? 
 What has God created ? Of what does this world afford a very limited 
 view? A. Of the wonderful works of God. How large is the sua 1 How- 
 many of these suns may be discovered in the firmament with the naked 
 eye? 
 
CREATION. 199 
 
 confine onr attention to the beautiful and sublime sce- 
 nery of this world ; to the mountains, and hills, and 
 rivers that surround us ; these are but a point, in com- 
 parison with the grand displays of omnipotent energy, 
 exhibited throughout the universe. 
 
 b. The account of the creation of the world on which 
 we dwell, as recorded by the sacred historian, is very 
 brief. Whether it was formed out of nothing, just be- 
 fore the creation of our first parents, or whether it had 
 been previously the abode of other intelligences, and ex- 
 isted in a chaotic state for an indefinite period of time, 
 is a subject which has given rise to much discussion. 
 There are many circumstances which favor the latter 
 opinion, nor is there any thing in the sacred word to 
 oppose it.* Moses relates, that " in the beginning God 
 created the heavens and the earth.*' (Gen. i. 1.) Suppo- 
 sing it to have been the dwelling place of other intelli- 
 gences prior to the formation of man, the next verse 
 would then refer to that confusion of its materials which 
 subsisted during the mysterious interval: " And the eai th 
 was without form and void ; and darkness was upon the 
 face of the deep : and the spirit of God moved upon 
 the face of the waters." (Gen. i. 2.) After every thing 
 
 * It is a favorite theory, I believe, of an eminent minister of our church 
 in this country, that the eartb, previous to the creation of man, was the hap- 
 py aboda of " the devil and his angels," and that they were banished from 
 it in consequence of their apostacy. The hypothesis is bold, though inter- 
 esting; and if true, would serve to explain the cause of that bitter malice 
 and deep rooted enmity, which induced the tempter to lure our first parents 
 into the way of transgression. 
 
 Q. Is it absolutely certain at what time this world was created? Is 
 
 there anv thing in the history of the creation, related by Moses, to oppose 
 
 the opinion that it existed previous to the period when our first parents 
 
 were formed ? How was the earth before it was arranged in its present 
 
 orm ? 
 f 
 
200 DIVINE FROVIDEN'CE. 
 
 was arranged in its present order and beauty ; after the 
 darkness which rested upon the face of the deep had 
 been penetrated by the light, and the waters under the 
 firmament were " gathered together unto one place," and 
 when the power of vegetation had been imparted to the 
 dry land, God created the fowls of the air, and the fishes 
 of the sea, and the beasts of the field, and every creep- 
 ing thing, to enjoy the bounties c( his providence : and 
 at last he made man in his own image, endowed him 
 with an immortal soul, and appointed him to have do- 
 minion over all the lower orders of sensitive beings. 
 (Genesis, i.) 
 
 c Superior orders of intelligences owe their existence 
 to the all-creating hand of the Almighty. We read in 
 the sacred word, of angels and archangels, and of cheru- 
 bim and seraphim ; all of whom have kept their first es- 
 tate, and who are continually employed to execute the 
 sovereign will of the Creator. " (Matth. xxvi. 53 : Psalm 
 civ. 4.) 
 
 2. The -preserving care of God is continually ex- 
 ercised over all his works. Every breath we draw is 
 therefore an -evidence that we are the objects of an ever 
 watchful providence. And this superintending care of 
 the Almighty extends to the most unimportant incident 
 of life, and to the minutest object of Creation. Not a 
 hair can foil from our heads, nor can a worm be crush- 
 ed beneath our feet, without attracting the notice of the 
 great parent of the universe. (Matth. x. 30.) It is im- 
 
 Q,. What did God create after the power of vegetation had been im- 
 parted to the dry land ? What did he create last of all? How -was man 
 distinguished? To whom do angels and arcbange!s, cherubim and sera- 
 phim, owe their existence ? How are they employed ? What does God 
 exercise over all his works? Of what is every breath we draw an evi- 
 dence? To what does this care of the Almighty extend 1 
 
GOD OUR BENEFACTOR. 201 
 
 possible for us to determine, in how many instances \vc 
 I have been shielded from unseen danger by the divine 
 protection : but certain it is, that we are exposed every 
 moment to a thousand accidents, which are averted from 
 us by the care of our Heavenly Father. These obser- 
 vations will apply to all created things, whether animate 
 or inanimate. Hence, the planets and the sun, and all 
 the unnumbered worlds that float in the regions of 
 boundless space, together with their inhabitants ; inas- 
 much as their existence is not necessary and independ- 
 ent, are incessantly sustained in being by the mighty 
 power of Him " who spake and it was done.*' 
 
 3. a. The benefactions of the Almighty extend to 
 every individual of the human race, and they are scat- 
 tered with a profusion that evinces his boundless and un- 
 ceasing love. " He richly and daily provides us with all 
 the necessaries and enjoyments of life." The revolution 
 of the seasons, and the succession of day and night ; the 
 fruitfulness of the earth, which repays with an abundant 
 harvest the labors of the husbandman ; and the insti- 
 tution of all the social relations ; are so many sources 
 of happiness to man. 
 
 b. Towards all the inferior tribes of animals the di- 
 vine beneficence is also richly and unceasingly manifest- 
 ed. The beasts of the field ; the fowls of the air ; and 
 the fishes of the sea; all " these wait upon him, and he 
 giveth them their meat in due season.*' (Ps. civ. 27.) 
 
 c. And thus the Creator, as the parent of the universe, 
 
 Q. Who averts from us the many dangers, seen and unseen, to which 
 we are continually exposed 1 Is the existence of any created thing neces- 
 sary and independent ? By what are things animate and inanimate sus- 
 tained in existence? To whom do the benefactions of the Almighty ex- 
 tend? With what does he provide us? What does God manifest to all 
 £ the inferior animals, the fishes of the sea, the fowls of the air, etc. ? 
 
202 MORAL GOVERNMENT. 
 
 also supplies to all orders of superior beings, sources of 
 enjoyment adapted to their refined and exalted capacities. 
 
 d. In regard to man, it may be strictly said, that he 
 has forfeited every claim to the bounties of providence : 
 and that he is wholly indebted to the long-suffering, the 
 forbearance, and the love of God. for that watchful care 
 which he experiences every day, and for all the means 
 of enjoyment that are placed within his reach. Were 
 the Creator to regulate his conduct in this respect ac- 
 cording to human merit, every one of our guilty race 
 would be deprived of every source of joy ; for "all have 
 sinned, and come short of the glory of God," (Rom. iii. 
 23.) But the favors of providence are dispensed, with- 
 out any reference to the moral characteristics of those 
 who receive them; "he sends his rain on the just and 
 on the unjust/' (Matt. v. 45) and imparts the gifts of his 
 bounty even to the most impious and rebellious among 
 the children of men. 
 
 4. a. In virtue of this threefold relation, as creator, 
 preserver and benefactor, which God sustains to all cre- 
 ated intelligences, he sways the sceptre of universal au- 
 thority; and as the moral Governor of the universe, pos- 
 sesses the undoubted right of instituting laics to regulate 
 the conduct of all the subjects of his government, whe- 
 ther in heaven or on earth. From these considerations 
 it plainly follows that the ten commandments, or the mo- 
 ral law of God revealed to man, should be the standard 
 
 Q. What does he supply to all tvpcr'wr beings! What has man for- 
 feited dl To what is he indebted for the enjoyment which he experiences ? 
 Were the divine conduct regulated according to human merit, what would 
 follow? How are the favors of Providence dispensed? Quote a passage 
 to prove this. In virtue of his threefold relation as creator, preserver and 
 benefactor, what right does God possess ? How then should we regard 
 the ten commandments, or moral law ? 
 
GRATITUDE. 203 
 
 of all our action?, and that all our inclinations should be 
 brought under its supreme control. For this law has 
 been proclaimed to us by Him, who has every right to 
 command ; and whom we are bound to obey. 
 
 b. Again : when we contemplate the arrangements of 
 divine providence, and observe how well they are adapt- 
 ed to the promotion of our sensitive enjoyment, we must 
 believe, independent of all other evidence, that the regu- 
 lations of the moral government of the Almighty, (or 
 in other words his moral requirements,) are equally suit- 
 ed to the great purpose of advancing our spiritual and 
 eternal interests. Such is, indeed the case. The spirit 
 of perfect obedience that prevails among the heavenly 
 host, is at once the source of their everlasting enjoyment 
 and the pledge of their harmonious intercourse. The 
 bond of their union to God and to each other, is love ; 
 that very principle on which the moral law is based. And 
 hence we must possess the disposition to obey this law 
 of love, before we can be qualified for the society of the 
 blest. Indeed, the universal observance of the moral law 
 among mankind, would perhaps leave nothing of heaven 
 to be desired on earth. 
 
 c. Gratitude should also incite us to obey the moral 
 requirements of the Creator. His benevolence is con- 
 stantly displayed to every one of our sinful race. The 
 dispensations of his providence and the provisions of his 
 gospel are alike the evidences of his affection ; and whilst 
 
 Q. By whom has this law been proclaimed to us ? To what great pur- 
 pose are the moral requirements of God adapted 1 What is the source of 
 everlasting enjoyment to the heavenly host ? What is the bond of their 
 union to God and each other ? On what is the moral law based? What 
 must we possess before we are qualified for heaven? What would be the 
 probable result, were all men strictly to obey the moral law ? To what 
 , ehould gratitude incite us ? What kind of obedience should we yield ? 
 
201 REDEMPTION. 
 
 we arc persuaded of the excellence of his laws and of hia 
 authority to impose them, it should be our delight to 
 render a filial and joyful obedience. 
 
 Article Second. 
 
 The second article treats of our redemption. It is as 
 follows : 
 
 " I believe in Jesus Christ, his only Son, our Lord, 
 who was conceived by the Holy Ghost, born of the vir- 
 gin Mary, suffered under Pontius Pilate, was crucified, 
 dead and buried, tie descended into hell; the third day 
 he rose again from the dead; lie ascended into heaven, 
 and sitteth at the right hand of God the Father Almighty, 
 from thence he shall come to judge the quick and the 
 dead." (Eph. i. 7 : 1 Tim. ii. 5, 6.) 
 
 It is thus explained : " I believe, that Jesus Christ, true 
 God, begotten of the Father from eternity, and also true 
 man born of the virgin Mary, is my Lord ; who hath 
 redeemed, purchased, and delivered me, a poor, forlorn, 
 condemned person, from sin, from death, and from the 
 power of the devil ; not with gold or silver, but with 
 his holy precious blood and with his innocent sufferings 
 and death ; in order that I might be his, live under him 
 in his kingdom, and serve him in everlasting righteous- 
 ness, innocence, and happiness; even as he is risen from 
 the dead, and now lives and reigns to all eternity. This 
 is most certainly true." (John, i. 1-18; Matth. i. 21; 
 John, hi. 16 ; Rom. ix. 5.) 
 
 In this article our attention is directed to "the Lamb 
 of God, who was slain for the sins of the world." It 
 
 Q,. Of what does the second article treat 1 Rehearse it. What do you 
 profess to believe in this article ? In this article to what is our attention 
 directed? 
 
DIVINITY OF CHRIST. . 205 
 
 presents for our consideration, the twofold nature of 
 Christ ; together with his offices as our Redeemer, our 
 Mediator, and our Judge. 
 
 I. The divinity of the Son of God. This doctrine 
 is established on the following grounds. 
 
 a. The work of Creation is ascribed to the Messiah. 
 "In the beginning (that is before any object was crea- 
 ted) was the word, and the word was with God, and 
 the word was God. All things were made by him? 
 (John, i. 1-3.) There can be no difficulty in applying 
 the epithet logos, or the word, to Christ; for in the 
 14th verse of the same chapter it is recorded: "And 
 the word was made flesh and dwelt among us." To 
 harmonize this representation with the declaration of 
 Moses: "In the beginning God created the heavens and 
 the earth," we must admit the divine nature of the Mes- 
 siah. (Col. i. 16.) 
 
 b. He is not only the creator but also the preserver 
 of the universe. " He upholdeth all things by the word 
 of his power." (Heb. i. 3.) 
 
 c. Divine perfections are ascribed to Christ. "In 
 him dwelleth all the fullness of the Godhead bodily." 
 (Col. ii. 9.) " He is able even to subdue all things unto 
 himself:' (Phil. iii. 21.) 
 
 d. He is expressly called God. (John, i. 1.) 
 
 Q,. What does it present for our consideration ? In proof of the di- 
 vinity of Christ, what work is ascribed to him 1 What do you understand 
 by the divinity of Christ ? A. That he is truly God. Where is the work 
 of creation ascribed to him ? How do you know that logos, or the word, 
 refers, in this passage, to Christ 1 We are told that all things were made 
 by Christ — how do you reconcile this with the declaration of Moses, that 
 God created the heavens and the earth ? What do we learn from Hebrews 
 i. 3 ? Where are divine perfections ascribed to Christ ? What is he ex- 
 pressly called in John i. 1. 1 
 
 18 
 
20(5 CHRIST AX OBJECT OF WORSHIP. 
 
 c. Christ is to be an object of worship to all his fol- 
 lowers on earth, and to all the inhabitants of heaven. 
 "God hath highly exalted him, and given him a name 
 which is above every name : that at the name of Jesus 
 every knee should bow, of things in heaven, and things 
 in earth, and tilings under the earth." (Phil. ii. 9, 10.) 
 No testimony in favor of the Messiah's divinity, can be 
 more conclusive than this. Idolatry, or the worship of 
 any other being or object than the Creator, is expressly 
 forbidden in the moral law, and the severest chastise- 
 ments were inflicted upon the Israelites for the commis- 
 sion of this sin. And it is evident that Paul, as on 
 inspired writer, could not subvert that law which Christ 
 came to ratify, or set at naught one of its most snered 
 precepts. When therefore he represents the Messiah as 
 exalted at the right hand of God, and as receiving the 
 worship of the whole intelligent universe, he ascribes to 
 him the very perfections of the divine character. In 
 perfect harmony with this, is the sublime description of 
 St. John, who saw, in prophetic vision, the innumerable 
 host of the redeemed, together with "ten thousand times 
 ten thousand, and thousands of thousands'* of angels 
 encircling the throne of God ; saying, -AYorthy is the 
 Lamb that was slain to receive power, and riches, and 
 wisdom, and strength, and honor, and glory, and bless- 
 ing/' And he heard every creature say i; blessing, and 
 honor, and glory, and power, be unto him that sitteth 
 
 Q. What do we learn from Phil. ii. 9. 10 ? What is forbidden in the 
 first commandment ? A. Idolatry, or the worship of any o;her being than 
 God. Were Christ not God, why would it be wrong to vrorship him? 
 When Paul represents the Messiah as exalted at the right hand of God, and 
 as-recei\ing the worship of the whole intelligent uniyerse, what does he as- 
 cribe to him ? 
 
TttE HUMAN NATURE OF CHRIST. 207 
 
 upon the throne, and unto the Lamb for ever and ever." 
 (Rev. v. 11-13.) 
 
 /. The testimony of the Saviour himself on this point 
 is no less decisive. In the charge given to his disci- 
 pies, he says : " Go ye and teach all nations, baptizing 
 them in the name of the Father, and of the Son, and 
 of the Holy Ghost." (Matth. xxviii. 19.) He also alludes 
 to his approaching death and resurrection as determined 
 by his own will. "I lay my life down of myself; I 
 have power to lay it down, and I have power to take 
 it again/' (John, x. IS.) The language addressed to 
 Philip is peculiarly emphatic. This Apostle longed to 
 behold the Father. In reply to his request : " Lord, 
 shew us the Father, and it sufficeth us,'' Jesus says : 
 "Have / been so long time with yon, and yet hast thou 
 not known me. Philip? he that hath seen me hath seen 
 the Father." (John, xiv. S, 9.) « I" and my Father are 
 one. (John, x. 30.) 
 
 II. The human nature of Christ. 
 
 The man Jesus, in whom the divinity was manifested, 
 was " conceived of the Holy Ghost and born of the virgin 
 Mary.'' Therefore the Messiah was true man, as well 
 as true God, and possessed a human sonl as well as a 
 divine nature. This distinct (human) nature of Christ, 
 was essential, 
 
 a. To the fulfilment of prophecy. The Messiah, ac- 
 cording to the declaration of the ancient prophets, was to 
 belong to the family of David. (Isa. xi. 1 ; Jer. xxiii. 5.) 
 
 Q. What is said in Rev. v. 11 — 13? What can you say of the Saviour's 
 testimony in regard to his own character ? In whose name were the dis- 
 ciples commanded to baptize? What does Christ F/*y in reference to his 
 own death and resurrection f What did he say to Philip ? What other 
 nature did Christ possess ? Was he true man as well as true God ? To 
 what was the human nature of Christ essential a 7 
 
20S 
 
 CHRIST A TEACHER. 
 
 The genealogy of Christ has been clearly traced through 
 Mary's ancestors, by St. Luke, to this source. In this 
 genealogical record, the inspired historian speaks of Joseph 
 as the supposed father of Jesus, leaving his readers to infer 
 that such was not in reality the case ; and then mentions 
 Heli, who was in fact the father of Mary, and became 
 the father of Joseph only in consequence of his marriage 
 and follows the lineage of Christ through this branch of 
 the family, beyond David and Abraham, to Adam, to 
 whom the promise was first given ; « the seed of the wo- 
 man shall bruise the serpent's head." (Luke hi. 23 — 34.) 
 
 b. The human nature of Christ was also necessary to 
 three very important objects of his advent, namely, his 
 instructions, his example, and his death. 
 
 It is true, all the precepts and doctrines contained in 
 the gospel, might have been communicated in the man- 
 ner adopted under the old dispensation, and confirmed 
 by those awful manifestations of their divine authority, 
 which at Sinai filled all the Israelites, and even Moses 
 himself, with "exceeding great fear." But the gospel is 
 a covenant of grace, and the manner of its communica- 
 tion was perfectly consistent with its merciful character. 
 And the Messiah came, not with legions of angels to en- 
 force his commands, but in the form of a helpless infant. 
 He was ushered into the world under the most ordinary 
 circumstances ; he was born in a stable for want of ac- 
 commodations at the inn: and was cradled in a manger. 
 
 Q.. To what family was he to belong, according to prophecy ? To 
 what family did Mary, the mother of Jesus, belong ? Whose father was 
 Heli ? To what important objects of his mission was the human nature of 
 Christ necessary ? In what manner might the instructions of the gospel 
 have been communicated, had not the Saviour appeared on earth ? With 
 what was the manner of communicating the truths of the gospel perfectly 
 consistent ? 
 
THE DEATH OF CHRIST. 209 
 
 And when he entered upon the discharge of the great 
 duties of his office as a teacher, twelve apostles were 
 chosen ; who enjoyed for a season the benefit of those 
 lessons of wisdom and truth which flowed from the Sa- 
 viour's lips, and were then sent forth to proclaim the glad 
 tidings of salvation to their perishing fellow-men. 
 
 But the human nature of Christ was particularly adapt- 
 ed and absolutely essential to that method of practical 
 instruction which he ever pursued. His religion required 
 of its adherents in the early ages of the church, not only 
 the sacrifice of emolument and honor, but of life itself. 
 But in this, the Redeemer demanded no more of his fol- 
 lowers than he had come to perform even for his foes. 
 And when the apostles witnessed the persecutions of their 
 divine master ; when they saw him led forth from judg- 
 ment to death, they were prepared to enter upon a like 
 scene of trial, and to stand firmly upon the ground of 
 their faith, though the powers of earth and the interests 
 of hell were arrayed against them. 
 
 But the system of atonement required that the man 
 Jesus should suffer. The violated law demanded the 
 death of a victim ; and therefore the assumption of hu- 
 man nature on the part of Christ, was indispensably es- 
 sential to the accomplishment of his gracious purpose in 
 regard to mankind. 
 
 The fact that the Messiah possessed a human soul as well 
 as a divine nature, also serves to explain many circum- 
 
 Q,. What was essential to that method of practical instruction which 
 the Saviour pursued? What did the religion of Christ require of its ad 
 herents in the early ages of the church ? What does it require at all times? 
 A. A spirit of self-denial. When the apostles witnessed the persecutions 
 of their divine master, for what were they prepared ? What did the sy? 
 tern of atonement require ? 
 
 18* 
 
210 THE UNION OF TWO NATURES. 
 
 stances of his history which would otherwise be envel- 
 oped in impenetrable mystery, and involve many appa- 
 rent contradictions. For how, it might be asked, could 
 the Saviour, at one time, speak of himself as only obe- 
 dient to the will of another ; (Matt. xxvi. 39,) and again 
 represent his own acts, not only as resulting from his in- 
 dividual choice, but as the effects of his own power. 
 (John x. IS.) But the mystery is cleared up if we con- 
 sider him as speaking in the former case in reference to 
 his human, and in the latter, in reference to his divine 
 nature. As man, he was obedient to his Father's will, 
 <• even unto death ;" but as God, that will was his own. 
 Hence, these passages serve to point out the marked and 
 positive distinction between the humanity and the divi- 
 nity of the Son of God. What mind has not been filled 
 with astonishment, in contemplating the scene of Geth- 
 semane, and the agonies of the cross ? How often lias 
 the question arisen, to agitate the doubts of the believer, 
 " How can these things be V' But every circumstance 
 connected with these mysterious transactions, {mysterious 
 especially, in as far as the love which prompted them 
 was unparalleled and inconceivable,) is satisfactorily ex- 
 plained, if we bear in mind that the human soul of Christ 
 was impassioned, at the thought of the weight of an- 
 guish so soon to be endured ; and that the man Jesus 
 was left to exclaim upon the cress : " My God, my God, 
 why hast thou forsaken me." 
 
 The anion of these two natures, in one person, can- 
 
 Q. "\\ hat does the fact that the Messiah possessed a human soul as well 
 as a divine nature, serve to explain? At one time the Saviour speaks of 
 himself as obedient to the will of another, and again as independent of all 
 will but his owe — how do you reconcile this apparent contradiction? 
 Kenee, what do these passages serve to point out ? 
 
THE ATONEMENT. 211 
 
 not indeed be explained ; but though incomprehensible 
 to the human understanding, it is perfectly consistent 
 with reason, analogy, and experience. For we are per- 
 suaded of the existence of the human soul, and of its 
 union with the body. This is a truth based upon our 
 own convictions, and yet it is as inexplicable, on any prin- 
 ciple with which we are familiar, as the doctrine of i; God 
 manifest in the flesh." 
 
 III. The Atonement. 
 
 a. Was rendered necessary to human redemption by the 
 introduction of sin into the world. The penalty of sin 
 is death ; and this penalty our first parents incurred when 
 they ate of the forbidden tree. And not only so: they 
 likewise became spiritually diseased^ and this disease has 
 affected the souls of all their posterity ; so that the sons 
 and daughters of Adam, have neither the disposition, nor 
 the power, to render a saving, that is a perfect obedience 
 to the moral law of God. The consequence of this total 
 and universal prostration of the moral powers of man, is 
 the universal exposure of all men to the punishment of 
 transgression. (Rom. v. 12.) 
 
 i b. The object of the atonement is to effect a reconci- 
 liation between God and man. The divine justice re- 
 quired the penalty of the violated law to be paid, and the 
 insulted majesty of heaven to be vindicated : and the sin- 
 ner would have been deprived of every hope of reconci- 
 
 Q,. With what is the union of the two natures of Christ perfectly con- 
 sistent ? Of what are we persuaded in regard to the human soul? What 
 has rendered the atonement necessary ? What is the penalty of sin? By 
 what act did our first parents incur this penalty ? Who have been affected 
 by the spiritual disease consequent upon this act ? Hence in what condi- 
 tion are ail the sons and daughters of Adam ? What is the consequence of 
 this total prostration of the moral powers of man? What is the object of 
 the atonement ? What did the divine justice require 1 
 
212 NATURE OF THE ATONEMENT. 
 
 liation. had not the Lamb of God stood between man and 
 his Maker, to shield the soul from impending wrath. (Job, 
 ix. 33.) The death of Christ is therefore to be regarded 
 as a full satisfaction to the claims of divine Justice, and 
 as opening the way to everlasting enjoyment for all who 
 wish to pursue it. " Mercy and truth are met together;' 5 
 and God may now be just, and yet the justifier of those 
 who believe in Jesus. (Rom. iii. 26.) 
 
 c. The nature of the atonement. The sufferings of 
 Christ were vicarious ; and as the substitute of the sinner, 
 he endured a punishment fully adequate to the great object 
 to be secured, namely, the redemption of all men from the 
 penalty incurred in the violation of the moral law. "He 
 was bruised for our iniquities ; he was wounded for our 
 transgressions ; the chastisement of our peace was upon 
 him ; and with his stripes we are healed/' The very 
 fact, that the sinner could not atone, by any limited du- 
 ration of suffering, for his own guilt, proves that the de- 
 mands of the law were to be fully answered, either by the 
 endless suffering of the transgressor himself; or else 
 by the substitution of another ; upon whom the heavy 
 weight of the chastisement, due to men, might fall. In 
 the very nature of the case, the punishment endured by 
 the Lamb of God, could not have been the same in du- 
 ration or in kind as that denounced against the trans- 
 gressor of the law, but there can be as little doubt, that 
 it was fully adequate to the great and awful purpose of 
 
 Q. In what case would the sinner have been deprived of all hope of re- 
 conciliation ? How is the death of Christ therefore to be regarded? What 
 was the nature of Christ's sufferings? In virtue of these sufferings, what 
 relation did he sustain to the sinner ? As the sinner's substitute what did 
 he endure? What is proved by the fact, that the sinner could not atone for 
 his own guilt by any limited duration of suffering ? To what was the death 
 of Christ fully adequate ? 
 
TE1E ATONEMENT UNIVERSAL. 213 
 
 atonement for the sins of the world. Indeed, were it not 
 so, it would be extremely difficult ; nay, it would be im- 
 possible to account for certain striking incidents in the 
 Saviour's life. Why did he feel that agony in the gar- 
 den which extorted from him the wish that the bitter cup 
 he was about to drink might pass away? Why did he 
 cry out, as one forsaken, on the cross? Why? unless 
 the agonies he felt were peculiar and intense; resulting 
 from the vicarious nature of his office. To suppose oth- 
 erwise would derogate from the glory of the Saviour's 
 character ; for if we consider the sufferings of the Son of 
 God as a mere example of devotedness to the will of his 
 Heavenly Father, we must admit, that that example has 
 been far surpassed, by those martyrs to the cause of truth, 
 who have died at the stake without a groan. 
 
 d. The atonement universal. On this subject various 
 opinions have been entertained in the church; one of the 
 most prominent of which is, that the benefits of the atone- 
 ment are necessarily limited to certain individuals of man- 
 kind, who have been chosen, from all eternity, as the 
 monuments of saving grace. But there is no ground for 
 this opinion in truth. The Scriptures distinctly assure 
 us, that the blood of Christ has been shed for all men, 
 without distinction. And in consequence of this rich pro- 
 vision for the happiness of every sinner, the command has 
 been given : " Go ye into all the world and preach the 
 
 Q. Were this not the case, for what would Jt be extremely difficult f o 
 
 account? From what did those intense agonies which he endured result ? 
 If we consider the sufferings of the Son of God as a mere example of de- 
 votedness to the will of his heavenly Father, what must we admit ? Is 
 the atonement limited or universal ? What opinion has been and is still 
 entertained by some in regard to the extent of the atonement ? What do 
 tiie Scriptures distinctly assure us ? In consequence of this provision, what 
 command has been given ? 
 
-1 I ONDITIONS OF SALVATION. 
 
 ►el to every creature.' 3 (Mark, xvi. 15.) It was the 
 burden of the Angels 3 song which the astonished shep- 
 herds heard on the plains of Bethlehem: -Peace on earth 
 and good will to men." Wheil the apostles addressed the 
 multitude on the day of pentecost, there were present not 
 only Jews, but also Parthians, Medes, Elamites, Mesopo- 
 tamians. and others ; and when they inquired of Peter 
 and the rest of the apostles : - : Men and brethren, what 
 shall we do? 53 the simple answer was: Repent and be 
 baptized every one of you. in the name of Jesus Christ, 
 for the remission of sins, and ye shall receive the gift of 
 the Holy Ghost. For the promise is unto you, and to 
 your children, and to all that are afar off. even as many 
 as the Lord our God shall call/' (Acts ii.) < ; The spi- 
 rit and the bride, (the church) say come :"' and Jesus says 
 "Come unto me all ye that are weary and heavy laden 
 and I will give you rest.'' The consequences of the fall 
 are not more extensive than the benefits of gospel grace : 
 (Rom. v. 20.) and as long as there is "balm in Gilead, 
 and a physician there,'' every sinner may be healed, and 
 snatched from the grasp of moral death. Has he despised 
 every warning : has he been deaf to every call ; has he 
 passed by the strongest evidences of divine compassion 
 which the gospel affords without halting in his guilty ca- 
 reer; has lie bowed to idols; is he a lover of the world; 
 does he sustain the character of one of the vilest of the 
 enemies of God : there is hope even for him if he can 
 be persuaded to go to the fount of salvation. (Isa. i. 18.) 
 What a vast design is that which aims to rescue a world 
 from everlasting ruin ! 
 
 e. Conditions of salvation. The very constitution of 
 
 Q. What did the apostle say to the multitude assembled on the day of 
 pentecost ? Of whom was this multitude composed ? 
 
REPENTANCE -FAITH. 215 
 
 man as a free moral agent, requires certain terms to be 
 annexed to the offered blessings of the gospel. For Christ 
 died, not to force upon the acceptance of the sinner, en- 
 joyments for which he has no taste, and which he does 
 not desire to possess ; but to open a way of access to the 
 mercy seat, for those who, alarmed at the consequences 
 of sin, wish to escape from its everlasting penalty. These 
 terms, on. which God proposes to accept the sinner, are 
 Repentance and Faith. 
 
 1. Saving faith may be said to consist in the convic- 
 tion of sin and its dreadful consequences, and the impos- 
 sibility of justification by works ; in the persuasion that 
 Christ has died for the sins of all mankind in general, 
 and of every individual in particular : and that the atone- 
 ment he offered is all-sufficient, as a satisfaction to the 
 divine law. It also consists in the appropriation of the 
 offered salvation of the gospel, on the part of the sinner, 
 to his own soul : and in his self-consecration to the ser- 
 vice of the great Deliverer. 
 
 2. Repentance. This is based on the conviction of 
 the excellency of that law which we have broken ; the 
 consequences involved in its violation ; and the goodness 
 of God which has ever been manifested to every sinner, 
 and which renders every act of transgression an evidence 
 of base ingratitude. It consists in a deep and heart-felt 
 sorrow for all the sins we have committed, and in a more 
 extended sense includes obedience to the moral law. Hence 
 the sacred writers sometimes mention faith and works, as 
 the conditions of salvation, (James, ii. 10 ;) at other times 
 
 Q,. What does the very constitution of man as a free moral agent, re- 
 quire el For what did Christ die ? What are the conditions of salvation? 
 In what does saving faith consist ? On what is repentance based ? In what 
 does it consist ? In a more extended sense, what does it include ? 
 
216 HUMAN ACCOUNTABILITY. 
 
 repentance and faith ; (Mark. i. 15.) and at others again 
 faith alone. (Acts, xiii. 39 :) which, when separately spo- 
 ken of, may be said to embrace the whole. 
 
 /. From these considerations it is evident, that although 
 the offers of gospel grace are free and comprehensive, 
 they do not destroy human responsibility. Instead of les- 
 sening, the gospel dispensation has increased the account- 
 ability of man. "He that despised Moses' law died with- 
 out mercy under two or three witnesses ; of how much 
 sorer punishment, suppose ye, shall he 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 thing, and hath done despite unto 
 the spirit of grace?-' (Heb. x. 2S-9.) It is a principle 
 of strict and impartial justice : " to whom much is given, 
 of him much will be required." And they who enjoy the 
 light of the gospel, and yet live in a state of impenitence 
 and guilt, despise the blood that purchased their redemp- 
 tion. The Lamb of God, though he stands in the atti- 
 tude of fond and earnest entreaty, is to them an object of 
 no interest. They slight all his appeals ; disregard all the 
 proofs of his affection ; and turn away from all the evidences 
 of his power to save the soul, and secure to it the ever- 
 lasting favor of God. To sin thus, is to challenge the 
 Almighty to send down the heaviest inflictions of his 
 wrath ; and in every case of this kind the gospel becomes 
 powerless, and of no avail. 
 
 Q,, When the sacred writers mention faith alone as the condition of sal- 
 vation, what may it be said to embrace ? From these considerations, what 
 is evident/? What effect has the gospel dispensation upon human ac- 
 countability ? What may be said of those who enjoy th3 light of the gos- 
 pel and yet live in a state of impenitence ? What does the gospel become 
 in every case of this kind ? 
 
JUSTIFICATION. 217 
 
 IV. Justification. 
 
 a. Is that judicial act of the Lawgiver which cancelst 
 the sinner's guilt, and absolves him from punishmen. 
 That is. whenever he complies with the terms of recon- 
 ciliation, he is treated by the Creator just as if he had 
 never violated the moral law ; and the soul is restored 
 to all that spiritual and eternal joy, which a state of in- 
 nocence, and perfect obedience, would have secured to it. 
 
 6. But the diligent use of the means of grace, and the 
 compliance of the sinner with the terms of salvation, 
 though necessary to justify him before God, are not to 
 be considered as the meritorious cause of his justifica- 
 tion. Far from it. The gift of eternal life is " unmerited 
 and free ;" and the atoning merits of Christ alone can in- 
 sirep the hope of heaven. It is therefore essential, 
 
 aa. That we look away from ourselves, and direct our 
 unceasing attention to the Lamb that was slain. It also 
 becomes us, 
 
 bb. To cultivate a spirit of humility, and to cherish a 
 continual sense of the imperfection of our best services, 
 so that we may never lose sight of the righteousness of 
 Christ, as the only refuge set before us in the gospel. 
 
 V. The Saviours Resurrection. 
 
 This truth is established on the same evidence which 
 supports every other doctrine of divine revelation. And 
 it is highly interesting to the believer, because it ranks 
 among the most essential doctrines of the New Testament. 
 
 Q. What is justification ? How is the sinner treated when he com- 
 plies with til? terms of saltation ? Is this act of the sinner to be regarded 
 as the meritorious cause of his justification ? What then is it to be consi- 
 dered in this light ? What is essential tLertfore aa ? What spirit must 
 we cultivate ? Why must we cherish a continual sense of the imperfection 
 of our best services 1 On what evidence is the Saviour's resurrection es- 
 tablished 1 Why is this truth highly interesting to the believer 1 
 
 19 
 
218 RESURRECTION OF CHRIST. 
 
 "If Christ be not risen/' says Paul, "then is our preach- 
 ing vain, and your faith is also vain." (1 Cor. xv. 14.) 
 The importance of this truth will appear from the follow- 
 ing considerations : 
 
 a. In the primitive age of the church the resurrection 
 of Christ served to confirm and enlarge the views of the 
 apostles in regard to the Messiah's character ; and to im- 
 part strength to their determination of attachment to his 
 cause. 
 
 b. This event was also an evidence to others^ that the 
 persecuted Jesus was a great prophet, if not the Messiah. 
 The wisdom of God was displayed in a peculiar manner, 
 "when he suffered the sixty Roman guards to be stationed 
 at the tomb of our Saviour, because they became so many 
 witnesses of his greatness. When these men returned to 
 the chief priests, and described the scene that had just 
 transpired, they felt all its reality, and they knew that no 
 deception could have been practised in such a transaction. 
 There was the voice of the earthquake, and the appearing 
 of the angel, and the rolling away of the stone from the 
 entrance of the sepulchre, to fill them with astonishment, 
 and to subdue them with fear. The spectacle was too 
 grand, too appalling, to be the work of imposition, and they 
 fell to the ground, and became as dead men ; and ques- 
 tioned, as they must have been, by the interested multitude, 
 it is altogether probable, that they related their opinion, 
 privately, to many individuals, and thus confirmed in the 
 minds of others, the belief of the Saviour's divinity. 
 
 Q,. What says Paul in regard to it ? What purpose did the resurrec- 
 tion of Christ serve in the primitive age of the church ? Of what was this 
 event an evidence to others 1 Of what did the Roman guards become the 
 witnesses ? Why could there have been no deception in this event ? What 
 effect did it have upon the guards ? To whom did they probably relat j tksir 
 private opinion concerning this transaction ? 
 
HIS ASCENSION". -219 
 
 c. This event also affords the assurance to every believer 
 that "death, the last enemy, 'will be destroyed:' and that 
 the eternal consequences of sin will be averted from the 
 soul, by Him who lias gained this signal triumph over 
 '•death, hell, and the grave/' (1 Cor. xv. 26.) 
 
 d. And finally, it is an earnest to the Christian of his 
 own resurrection, and places the doctrine of "life and im- 
 mortality* in full and unclouded light. (1 Cor. xv.) 
 
 VI. The ascension of Christ into Heaven, 
 After a short interval, which was chiefly spent among 
 his disciples, and after he had commissioned the apostles 
 to proclaim the glad news of salvation to all the nations 
 of the earth, he suddenly disappeared from their astonished 
 sight, and was received up into heaven. (Luke, xxiv. 51.) 
 In this exalted state he reigns, and is destined to reign 
 throughout the ceaseless ages of eternity. There angel 
 harps and voices praise him ; and there he is an object of 
 supreme delight to that countless multitude who surround 
 the throne of God. And, what is of special interest to man, 
 
 a. He is there our mediator, listens to the prayers of 
 those who bow before the mercy seat ; and intercedes with 
 his Father for every humble, penitent, believing souL 
 (Heb. vii. 25.) So that the sinner may approach the 
 throne of grace, confident that his cry will ascend to that 
 mighty deliverer, who has purchased our redemption with 
 his own blood. 
 
 b. He also listens to those daily supplications which 
 arise from the hearts of his people, and grants in reply 
 
 Q. What assurance does this event afford to every believer c 1 Of what 
 further is it an earnest to the Christian d ? What commission did Christ 
 give to the apostles, just before his ascension into heaven 1 In his present 
 exalted state, what office does Christ perform a ? What does he grant in 
 answer to the prayers of his people ? 
 
220 CHRIST THE JUDGE OF ALL, 
 
 to them, the strengthening influences of his divine spirit. 
 Sustained by these, the most humble believer is enabled 
 to carry on a conflict with the temptations of life, and with 
 all the enemies of his everlasting peace. (Phil. iv. 13.) 
 
 c. Christ will be our judge, (2 Tim. iv. 1.) 
 
 d. And finally, he will be the companion of those who 
 have been made kings and priests unto God through his 
 intercession. There is no truth of revelation that. imparts 
 greater happiness than this, For to what higher honor 
 can man aspire, than to be associated with Christ forever, 
 in the most endearing relation ! Familiar with all those 
 scenes and sources of enjoyment which lie scattered 
 throughout the boundless empire of Jehovah, he will per- 
 haps conduct the emancipated spirit from world to world, 
 to hold communion with kindred spirits, and to study with 
 intelligence the majesty, power, and benevolence of Gcd ; 
 whilst its profoundest gratitude is ever awakened by the 
 story of his own matchless love, 
 
 It is evident, that the plan of redemption revealed in 
 the gospel owes its origin to the fall of man from a state 
 of holiness ; that there is a moral tendency in the soul to 
 violate the righteous requirements of the Creator ; that 
 this tendency is universal and unconquerable ; and that 
 everlasting death is its certain and inevitable consequence. 
 To strike off the shackles of sin, and to set the soul free 
 from its dominion, Christ came, and suffered, and died. 
 And the question naturally occurs, why is it that the 
 
 Q. Strengthened by the influences of the divine spirit, what is the be- 
 liever enabled to do ? What is Christ called in % Tim. iv. 1 ? What -will 
 Christ finally be to those who have been made kings and priests unto God dl 
 What is the highest honor to which man can aspire ? To what does the 
 plan of redemption owe its origin ? What moral tendency exists in the 
 human soul 1 
 
CONCLUSION. 221 
 
 world still lies in wickedness, that the bonds of its ini- 
 quity are yet unbroken, and that the arrangements of in- 
 finite mercy are unheeded, if not despised ? Nothing else 
 than the groundless persuasion of his safety, can in- 
 duce the sinner to remain in that state of spiritual disease 
 which must bring death as its consequence, unless the 
 healing efficacy of the blood of the Lamb is applied. 
 Man is apt to believe that his moral constitution is un- 
 impaired, whilst there is in truth no soundness in it; or 
 else he imagines that the disease is not so dreadful in its 
 nature as to require immediate attention. The great phy- 
 sician is always ready, and the saving influence of the gos- 
 pel may be at any time applied, is the language of the 
 deceiver, which ever puts his awakened fears to rest. 
 But as long as he continues in this state of carnal secu- 
 rity, his disease hourly assumes a more threatening aspect ; 
 he rushes on from one act of sin to another, and accumu- 
 lates the evidences of his enmity to God. 
 
 The disease of the soul is essentially different from that 
 of the body, not only in its nature, but also in its influ- 
 ence upon the decisions of the mind. The former is not 
 apt to awaken our fears as effectually as the latter. Born 
 in a state of health, our bodily strength is no sooner 
 prostrated by disease, than we anxiously employ the 
 means of restoration. But the impaired condition of our 
 moral powers does not alarm us, because we have been 
 created with unholy passions and evil desires ; and it is 
 
 Q, What is its certain and inevitable consequence ? Hence, for what 
 purpose did Christ die ? What question naturally occurs here ? What can 
 induce the sinner to remain spiritually diseased 1 What is the sinner apt 
 to believe? What is the language that puts his fears to rest ? As long as 
 he continues in this state of carnal security what becomes of him ? Which 
 is most apt to awaken our fears, the disease of the bodv, or that of the soul] 
 Why are we not as anxious about the latter as we are about the former 1 
 
 19* 
 
222 CONCLUSION. 
 
 easier for the soul to submit to the these, than to tread in 
 a new and untried path. 
 
 But though it is easy to account for the readiness with 
 which man opposes the will of his Creator, and the se- 
 curity lie feels whilst dead in trespasses and sins : it is 
 as easy to prove that this depraved state of the soul in- 
 volves its everlasting interests, and that its restoration 
 to health and purity is absolutely essential to its enjoy- 
 ment. And if we reason from analogy, we cannot es- 
 cape the conviction, that every moment's delay to apply 
 the remedy afforded in the gospel, only contributes to 
 the decay of its powers, and the more fatal prostration of 
 its hopes. As the neglected disease of the body hurries 
 on the approach of natural death : so the neglected dis- 
 ease of the soul renders the moral rum of the sinner more 
 certain. 
 
 Reader ! Are you secure as long as you fondly and 
 persevermgly cherish a spirit of resistance to the plain 
 dictates of duty : are you happy : and do the smiles of 
 an approving conscience beam upon your path : or is 
 there a -still small voice' within, that awakens the appre- 
 hension of impending danger J The river of Salvation. 
 issuing: forth from the fountain of the Redeemer's blood. 
 is rapidly flowing to all the nations of the earth : and 
 the voice of God himself invites you to plunge, with all 
 your guilt, beneath its still, deep waters. Be persuaded 
 then, to put forth every effort for the attainment of that 
 peace which passeth all understanding : and urged on 
 by the grateful recollection of the rich and exhaustless pro- 
 visions of divine a - :: or. let the langua^ air heart be. 
 
 Q. What does of the soul involre ? What is essen- 
 
 tial to i:s enjoyment ! If i from analogy what conviction is it im- 
 
 poss- . . .: : : .--...: ■:: ■. '■'-.-;/ silver 
 
WORK OF THE SPIRIT. 223 
 
 "Here Lord 1 give myself away, 
 'Tis all that I can do." 
 
 Article Third. 
 
 The third article treats of our sanctification. It reads 
 as follows : 
 
 " I believe in the Holy Ghost, the holy catholic (uni- 
 versal) church ; the communion of saints ; the forgive- 
 ness of sins ; the resurrection of the body : and the life 
 everlasting.'' This article is thus explained: 
 
 " I believe that I cannot, merely by my own reason or 
 other natural powers, believe in or come to Jesus Christ 
 my Lord ; but that the Holy Spirit hath called me by the 
 gospel, enlightened me by his gifts, and sanctified and 
 preserved me in the true faith, in like manner as he 
 calls, gathers, enlightens, and sanctifies the whole Christ- 
 ian church on earth, and preserves it in union with Jesus 
 Christ by the true faith : in which Christian church he 
 daily and richly forgives me, and all other believers, all 
 our sins ; and will at the last day raise up me and all 
 the dead, and will grant unto me and all that believe in 
 Jesus Christ, everlasting life. This is most certainly 
 true." (John, xv. 26. Acts, v. 3, 4. 1 Cor. ii. 14. Phil, 
 i. 6. 1 Peter, i. 5. Eph. iv. 1, 6.) 
 
 This article has reference to — 
 
 I. The work of the Holy Ghost. 
 
 Previous to his crucifixion, the Saviour assured the 
 apostles that the Father would send the Comforter in 
 his name, who would bring all things to their remem- 
 
 Q. Of what does the third article treat ? Rehearse it. What do you 
 profess to believe in this article ! To what does this article refer ? What 
 did the Saviour assure the apostles previous to his crucifixion? For what 
 purpose was he sent ? 
 
224 PERSONALITY OF THE SPIRIT. 
 
 branee, whatsoever he had told them. (John, xiv. 26.) 
 And it is plain, from all the testimony which the sacred 
 volume affords, that it is the office of the Holy Ghost to 
 preside over the interests of the church, and the welfare 
 of the human soul. 
 
 As to the personality of the Holy Spirit, conclusive 
 evidence is afforded in the baptismal formula : (Matt. 
 xxviii. 19,) and here also we have proof of his divinity 
 and co-equality with the Father. Many other passages 
 also sustain both these positions. (Matt. xii. 32. Rom. 
 viii. 26. Acts, v. 3, 4. Heb. ix. 14.) The doctrine of 
 the Trinity has been ably treated in the work entitled 
 1 Popular Theology ; 3 and to this work, which is a valua- 
 ble gift to the church, and which ought to be in the hands 
 of every Lutheran, the reader is referred. It may be re- 
 marked in general, however, that the same passages of 
 scripture which prove the divinity of the Son and the 
 Spirit, as well as their co-equality with the Father, ne- 
 cessarily establish the doctrine that these three distinct 
 persons, Father, Son, and Holy Ghost, are o^e God. 
 
 a. One part of the work of the Spirit is to call the 
 sinner to repentance. St. Peter says, in his second gen- 
 eral epistle, (i. 21,) " The prophecy came not in old time 
 by the will of man, but holy men of God spake as they 
 were moved by the Holy Ghost/' And thus, on the day 
 of Pentecost, the apostles were inspired to proclaim the 
 " wonderful works of God." Indeed, all the claims of the 
 Bible as the basis of our faith, are established on the in- 
 spiration of its contents. And if so, then erery statement 
 
 Q. What is the office of the Holy Ghost ? Where have we conclusive 
 evidence of his personality ? Where of his divinity ! What passages es- 
 tablish the doctrine that Father, Son and Holy Ghost are Owe God ! You 
 have said that it is the office of the Spirit to preside of er the welfare of the 
 toul— mention a distinct part of this work a. 
 
THE SPIRIT ENLIGHTENS. 225 
 
 of duty we read or hear, is a direct call from the Spirit of 
 God. The Bible is only the medium of communication, 
 and through this medium the Holy Ghost addresses us as 
 manifestly, as one individual addresses another, in a letter 
 written with his own hand, or at his request. How idle, 
 then, for the sinner to wait for some special evidence of the 
 Spirit's visitation. He is ever present in the Scriptures of 
 eternal truth ; he is present in the sanctuary; he is present 
 within us, and frequently brings to remembrance the solemn 
 convictions of duty. His language is, l Why will ye die ; 
 escape for thy life ; ho, every one that thirsteth, come ye 
 to the waters : the spirit and the bride say come ;' and 
 hence it follows, that whenever the truths of the gospel 
 address the understanding without affecting the heart, 
 the individual, thus indifferent to the solemn statements 
 of duty, is guilty of resisting the Holy Ghost. (Acts, vii. 
 51.) What a reflection for those who have always lived in 
 the full splendor of gospel light, and who have never yet 
 passed that line of distinction which separates the enemies 
 from the friends of God ! 
 
 b, The spirit enlightens. We are not to suppose, how- 
 ever, that reason has nothing to do with the reception of 
 the Bible as a rule of faith and a standard of action ; on 
 the other hand, it is the province of reason to examine 
 its claims to a divine origin ; to study those evidences of 
 its authority and inspiration which are afforded, a. In the 
 fulfilment of its prophetic declarations, b. In the miracles 
 of Christ and his apostles, c. In the inherent excellence 
 of Christianity itself, and d. In the triumphant progress 
 
 Q. Through what medium does the Holy Ghost address us 1 Where is 
 he ever present 1 What is his language? Does he always address us when- 
 ever we hear or read the gospel ? What else does the Spirit do b ? What 
 work has reason to perform ? 
 
226 OFFICE OF REASON. 
 
 of its principles, superseding every other system of belief 
 and bearing the conviction of its truth to the mind, 
 through every opposing bias. When by means of these 
 and other investigations of a like nature, reason discovers 
 the Bible to be a divine revelation, all its doctrines, as the 
 doctrines of eternal truth, are to become subjects of impli- 
 cit belief; even those which are in a measure, or alto- 
 gether, incomprehensible to the mind ; for they are the 
 disclosures of that Being " whose ways are past finding 
 out, : ' and are necessarily involved, more or less, in that 
 mystery which envelops all the arrangements and de- 
 cisions of the Almighty. But though it is the office of 
 reason to examine the testimony that gees to establish 
 the divine authority of the sacred scriptures, reason could 
 never have discovered that system of truth which is 
 brought to light in the Bible : and therefore it may be 
 strictly said, that, in one sense, the Holy Ghost enlightens 
 even those who have only a theoretical knowledge of the 
 doctrines of Christianity, inasmuch as all the disclosures 
 of revelation are the illuminations of the Spirit. That 
 is, the Spirit imparts to the mind, through the word as 
 the medium of communication, that knowledge of divine 
 truth, which the unassisted investigations of reason would 
 never have disclosed. 
 
 But it is also the office of the spirit to bring men to 
 a saving knowledge of the truth. An individual may te 
 
 Q. When reason discovers the Bible to be a divine revelation, how are 
 all its doctrines to be received ? How is it with those that are incompre- 
 hensible? Is it to be inferred that because many of the doctrines of the 
 Bible are incomprehensible, they are therefore opposed to reason? Are not 
 many acknowledged truths incomprehensible ? Mention some. Could rea- 
 son have discovered the truths of revelation? In what sense then does the 
 Holv spirit enlighten even those who have only a theoretical knowledge of 
 the doctrines of Christianity ? Whose office is it to bring men to a savin? 
 knowledge of the truth ? 
 
REGENERATION. 227 
 
 familiar with the theory of the gospel, and ready to ad- 
 mit its inspiration, whilst he refuses to yield to the in- 
 fluence of its doctrines, and continues far away from the 
 kingdom of God. There are passions and prejudices in 
 the human heart, which rise up against many, if not all 
 the revelations of the Bible ; and these passions and pre- 
 judices must be subdued, before truth can exercise its 
 saving power. (1 Cor. ii. 14.) This subjugation of the 
 natural enmity of the heart to the truth, it is the office 
 of the spirit to effect. And when every bias of the sin- 
 ner is overcome ; when his fears are alarmed, and a sense 
 of his ingratitude is awakened ; when he beholds in the 
 Lamb of God the only refuge for his guilty soul, and en- 
 tertains a worthy conception of the beauty and the ex- 
 cellency of the moral law : the spirit then exerts an in- 
 fluence in the illumination of the mind ; intimately con- 
 nected with, 
 
 c. The sanctification of the heart. The conviction of 
 sin is an incipient step to regeneration, and is produced 
 by the spirit of God, through the word, as the instrument 
 by means of which its divine energy is exerted. 
 
 The new birth, or regeneration^ with which the sane- 
 tification of the sinner begins, takes place at the moment 
 he exercises a saving- faith in the atoning merits of Christ. 
 Indeed the two, (regeneration and faith,) are inseparable, 
 and may almost be considered identical : for a justifying 
 faith supposes the total extinction of ail the natural en- 
 mity of the heart against the truth, together with the en- 
 
 Q. When does the Spirit exert an influence in the illumination 
 of the mind, intimately connected with the sanctification of the heart 1 
 What is an incipient step to regeneration? How is this produced ? With 
 what does the sanctification of the heart begin 1 When does this take place? 
 What are inseparable 1 What does a justifying faith suppose ? 
 
22S SANCTIFICATION. 
 
 tire change of its affections, hopes, inclinations, (fee. The 
 mental process that leads to this change is gradual, and 
 consists in the investigation of the evidences of Chris- 
 tianity, and in weighing the reasons for and against the 
 consecration of the heart to God ; though even during 
 such investigations, if carried on with a sincere aim at 
 ultimate advantage, the Spirit is at work in the mind. 
 But regeneration itself is necessarily instantaneous, be- 
 cause there is a point of tune when the sinner resolves 
 to throw himself into the arms of divine compassion, and 
 to yield his will to the control of the divine law. 
 
 The nature of this change may be thus briefly illus- 
 trated. Once the affections of the heart were criminal, 
 and pledged to the objects and pursuits of sin : now they 
 are holy, and pledged to God, and the pursuits of holi- 
 ness. Once, its hopes of happiness were all based upon 
 the gratifications of sense, or the deeds of self-righteous- 
 ness ; now they are based upon Christ. Once, its incli- 
 nations impelled to the transgression of the divine law ; 
 now, they impel to the fulfilment of that law. Love is 
 the predominating principle that regulates all its desires ; 
 love is the motive that originates all its decisions ; love, 
 that great principle of action which so evidently pervades 
 all the arrangements of divine Providence and grace, and 
 which is the bond of union between all the hoty subjects 
 of the moral government of God. 
 
 Sanctificalion, properly so called, is that progressive 
 work of the Spirit which commences at the moment of 
 
 Q,. Is the mental process that leads to this change instantaneous or grad- 
 ual 1 In what does it consist? If these inrestigations are conducted with 
 a sincere desire to be benefited, what is at work in the mind ? Is regene- 
 ration itself gradual ? Why is it necessarily instantaneous ? Illustrate 
 briefly the nature of this change. What is the predominating principle that 
 regulates all the desires of the new-born soul 1 
 
A PROGRESSIVE WORK. 229 
 
 regeneration, and continues through life. It consists in 
 the constant increase of spiritual knowledge and strength. 
 As the believer advances in the divine life, and employs 
 with diligence the means of grace, he acquires more en- 
 larged conceptions of duty, and more enlightened views 
 of the character of God, and the system of redeeming love. 
 His ability to contend with sin is continually renewed, 
 and ever on the increase ; and though he can never ex- 
 pect to gain, in this life, such a complete ascendency over 
 himself, as to pursue, unchecked,, the way of duty, he 
 still aims, in obedience to the precept of Paul, (Heb. vi. 
 1.) at the attainment of all moral excellence, and at the 
 highest degree of spiritual knowledge. And the Holy 
 Ghost carries on the important work in his soul, makes 
 every new effort of resistance to evil more easy and ef- 
 fectual than the last, and affords him more expanded con- 
 ceptions of truth and moral obligation, as the result of 
 the diligent and prayerful study of the sacred word. But 
 the work of sanctification, though in a state of constant 
 progression, is never completed here below ; and hence 
 the necessity of continual watchfulness through life, and 
 a perpetual contest with all the enemies of our peace. 
 
 d. The Holy Ghost also preserves the believer in the 
 true faith. As long as he is attentive to the means of 
 grace and desirous of walking in the path of duty, he 
 
 Q. Is sanctification properly so called, a progressive work, or is it com- 
 pleted at the moment of regeneration ? When does it commence 1 How 
 long does it continue 1 In what does it consist ? What can the believer 
 never expect to gain in this life 1 What does he still aim at 1 Who carries 
 on the important work in his soul ? Of what are the Christian's expanded 
 conceptions of truth and moral obligation the result ? Though the work of 
 sanctification is in a state of constant progression, what else may be said 
 of it 1 Hence, what necessity follows ? What other work does the Holy 
 
 Ghost perform d? 
 
 20 
 
230 PER SEVER AN'CE. 
 
 need not fear that the gracious influences of the spirit 
 will ever be withdrawn. On the other hand, he has 
 the assurance, that no degree of temptation will be suf- 
 ficient to overcome his power of resistance, and that 
 Satan will employ every effort in vain, to destroy the 
 peace and the joy of his soul : for it is written : " my 
 sheep hear my voice, and I know them and they follow 
 me ; and I give unto them eternal life : and they shall 
 never perish, neither shall any pluck them out of my 
 hand." (John, x. 27, 28.) But we are not to infer from 
 this the absolute impossibility of the believer's falling 
 into a state of sin and unbelief, and exposing himself 
 to the wrath of God. For. however far he may have 
 progressed in holiness, it is evident that his free agency 
 cannot be destroyed : and that if he will forfeit all 
 his claims to the divine favor, no irresistible impulse 
 can be exerted, consistently with this feature of his mo- 
 ral constitution. That the believer may depart from 
 holiness, is also evident if we reason from analogy. 
 Our first parents fell from a state of innocence into 
 guilt, because they willed it ; and how can we escape 
 the inference that the believing sinner, who, at the most 
 advanced point of his heaven-ward progress here on 
 earth, is only in a state of partial sanctification, may 
 resist that gracious influence which the spirit is ever 
 willing to exert, And this position is conclusively estab- 
 lished by the plain testimony of inspiration. St Paul 
 
 Q,. How long need he not fear that the influences of the spirit Trill be 
 withdrawn? On the other hand what assurances has he? Are we to infer 
 from this the absolute impossibility of the believer's falling into a state of 
 unbelief? On what ground do you conclude that the believer may forfeit 
 his claims to the divine favor ? A. On the ground of his free agency. What 
 "is evident if we reason from analogy ? From what state did our first pa- 
 rents fall? By what else is this position conclusively established ? 
 
WATCHFULNESS. 231 
 
 in his epistle to the Hebrews (vi. 4-6.) says : l: It is im- 
 possible for those who were once enlightened, and have 
 tasted of the heavenly gift, and were made partakers of 
 the Holy Ghost, and have tasted the good word of God 
 and the powers of the world to come. If they shall fall 
 away (rather, and have fallen away Kai tfagaflrstfavras) 
 to renew them again unto repentance ; seeing they cru- 
 cify to themselves the Son of God afresh, and put him 
 to an open shame.-* Nothing can be more emphatically 
 and fully descriptive of the enlightened and devoted 
 Christian than the language here employed. To say 
 that it only describes consequences which would ensue, 
 were it jwssible for the believer to fall from such an 
 eminence, into the dark abyss of rank infidelity, but 
 that we are not to infer from this the possibility of such 
 an event ; is nothing more or less than to assert, that 
 the apostle warned those to whom he wrote to beware 
 of consequences, which, in the very nature of the case 
 could never transpire. Besides, the language of the sa- 
 cred writer, (Kai ^apa^tfov-rac) as already remarked, is 
 not conditional, but positive. It is not asserted however, 
 nor is it to be supposed, that such a total change of 
 views, feelings, and practices is of frequent occurrence ; 
 the mere possibility of the change is all that is contended 
 for. And the fact that it may take place, only invests 
 with a greater interest, and teaches the necessity of obe- 
 dience to that precept which Christ addressed to his dis- 
 ciples: "What I say unto you, I say unto all — watch P 
 (Mark, xiil 37 ; 1 Peter, i. 5.) 
 e. It is also the office of the spirit to guard the inter- 
 
 Q. Mention a passage which affords this testimony. Is it to be supposed 
 that such a change is of frequent occurrence ? What does the mere possi- 
 bility of its occurrence teach? 
 
232 THE CHURCH. 
 
 ests of the church on earth in its collective capacity. 
 and to " preserve it in union with Jesus Christ by the 
 true faith.' ; amid the most threatening- corruptions of 
 sentiment and practice. The history oi the church du- 
 ring the dark ages, affords a cheering illustration of this 
 superintending influence. For centuries previous to the 
 protestant Reformation, the interests of Christianity were 
 threatened, to all human appearances, with a signal and 
 total destruction. But the holy flame of truth was gen- 
 tly fanned by an invisible agency : and though extin- 
 guished in the high places of the church, it beamed 
 brightly in the cell of the monastic recluse, until it 
 burst forth before the eyes of Europe and the world, to 
 create a revolution of opinion, unequalled in the history 
 of mind. And thus, during every period of the church's 
 greatest depression, and when errors and schisms have 
 most extensively and alarmingly prevailed, there have 
 always been some who have ••earnestly contended for the 
 faith once delivered to the saints." And it is certain 
 that truth will eventually predominate, and that its inter- 
 ests will be universally established, for •• the mouth of 
 the Lord hath spoken it." Matth. xvi. IS : xxiv. 35.) 
 Enforced by the energy of that spirit from which they 
 emanate, its principles will multiply their triumphs, un- 
 til the day when -- the lofty looks of man shall be 
 humbled, and the haughtiness of men shall be bowed 
 down ; and the Lord alone shall be exalted." And the 
 assurance, that the spirit exercises this presiding care 
 over the interests of the church, should give a strong 
 impulse, and a broad expansion to the Christian's zeal : 
 
 Q,. What other office does the Holy Spirit perform e ! What does the 
 history of the church during the dark ages afford ? Where was the tight of 
 
 truth preserved ? What is certain in regard to truth ? 
 
• 
 
 FORGIVENESS OF sim 233 
 
 for his efforts, however weak and ineffectual in them- 
 selves, may be made to contribute to the rapid advance- 
 ment, and universal reign of gospel truth. 
 
 II. Forgiveness of sins. Of this the believer stands 
 in daily need ; for his best performances are necessarily 
 imperfect, and he is frequently betrayed into acts of 
 transgression, over which he is called upon to exercise 
 a heartfelt and godly sorrow. And under this head we 
 are reminded that — 
 
 a. It is essential to discharge the important duty of 
 self -examination ; to review at night the actions of the 
 day, and to have still more frequent reference to the 
 most prominent of our moral deviations, that we may 
 be ever impressed with a sense of guilt. 
 
 b. Prayer is the appointed and effectual means of ob- 
 taining forgiveness, and consists in the humble confes- 
 sion of sin, and the plea for pardon, through the atoning 
 merits of Christ. 
 
 c. But as we are guilty of many sins of which we 
 are unconscious, and as the evidences of our moral im- 
 perfection necessarily mingle with all our actions, the 
 prayers we offer must also allude to those faults, which, 
 though unknown to ourselves, are treasured up among 
 the records of omniscient God. They must also embrace 
 every evil thought and desire cherished in the heart. 
 
 c/. rsor can it be questioned whether the aid of the 
 spirit is essential to the discharge of this duty. For it 
 is written : (Rom. viii. 26.) " The spirit maketh inter- 
 
 Q. Of what does the believer stand in daily need ? What may be said 
 of his best performances 1 Into what is he frequently betrayed ? What 
 duty is it essential for him to discharge a 1 What is the appointed and ef- 
 fectual means of obtaining forgiveness b ? In what does this effectual prayer 
 consist ? To what must our prayers allude c 1 What must they also em- 
 brace ? What is essential to the discharge of this duty d 1 
 
 20* 
 
231 THE RESUR.RECTION. 
 
 cession for us with groanings which cannot be uttered/' 
 Its divine influence is exerted in giving a proper ener- 
 gy, direction and character, to the supplications of the 
 believer ; it humbles him under the conviction of his 
 sinfulness, teaches him how to pray, and imparts that 
 earnestness to his petitions which calls down the blessing 
 required. 
 
 III. The resurrection of the body. This doctrine, 
 which was denied by the Saducees, and is still rejected 
 by many infidels of the present day, was emphatically 
 taught by Christ and his apostles. It is indeed one of 
 the fundamental doctrines of Christianity, (1 Cor. xv. 
 13.) and may be said to embrace the following truths. 
 
 a. The resurrection of the bodies of all mankind will 
 take place at the end of the world: when the trump of 
 God will sound to awaken the dead, and call into new 
 life their sleeping dust. (1 Cor. xv. 52.) 
 
 b. The very same body which has been consigned to 
 the earth, will be renovated, so as to become a fit habi- 
 tation for the immortal soul during the period of its 
 endless existence. (1 Cor. xv. 43.) 
 
 c. Those who live at the time of the resurrection will 
 undergo a similar change : " in a moment, in the twink- 
 ling of an eye," their mortal bodies will put on immor- 
 tality. 
 
 d. The renovated body will be capacitated for its ev- 
 erlasting existence, and for the peculiar employments of 
 another world. Then will follow — 
 
 Q. Who maketh intercession for us ? Where is this written ? By 
 whom was the doctrine of the resurrection rejected in the days of Christ i 
 Who were the Sadducees ] By whom is it rejected now 1 By whom was 
 it emphatically taught 1 When will the resurrection of the bodies of all 
 mankind take place 1 What body will be renovated b ? What will take 
 place in the case of those who live at the time of the resurrection c ? For 
 what will the renovated body be capacitated d 1 
 
PUNISHMENT OF THE WICKED. 235 
 
 e. The end of time ; when the heavens (the visible 
 firmament) shall be rolled together like a scroll, and the 
 elements shall melt with fervent heat. (2 Peter, iii. 10.) 
 
 f. All nations will be assembled in the presence of the 
 Judge, to be rewarded according to the deeds done in 
 the body. (Rom. ii. (5.) 
 
 g. An everlasting separation will be made between the 
 evil and the good. (Matth. xxv. 46.) 
 
 h. New heavens and a new earth will be created. (2 
 Peter, iii. 13.) The elements, thrown back into a state 
 of chaos at the end of time, will be once more arranged : 
 and this renovated earth will perhaps be the habitation 
 of the righteous forever. In this case, the glory of the 
 Lord will eclipse the brightness of the sun, and the faint 
 light of the moon will be lost in the splendor of eternal 
 day. 
 
 IV. The punishment of the wicked. The reality of 
 this punishment, as well as the eternity of its duration, 
 has been already proved. And in regard to its nature 
 it has been observed, that it will consist in the endless 
 exclusion of the soul from the presence of God and his 
 holy angels. The Scriptures however teach us that it 
 will not only be negative, but positive in its character ; 
 that is, the finally impenitent and unbelieving will not 
 only be deprived of every source of joy, but as a neces- 
 sary consequence, they will also be doomed to a state of 
 actual and eternal suffering. 
 
 It is not necessary for us to suppose that the lan- 
 guage of Scripture, on this subject, is literal ; in all pro- 
 
 Q. What will follow el What then/ 1 What then g ? W hat finally h 1 
 What will take place with the finally impenitent 1 In what will their pun- 
 ishment consist? Is the language of Scripture on this subject literal or 
 figurative 1 
 
236 ENDLESS PUNISHMENT. 
 
 bability it is highly figurative : but this fact only serves 
 to strengthen the conviction, that the agonies of con- 
 demned spirits are beyond conception intense. For that 
 suffering must be dreadful in the extreme, which affects 
 the soul, as the action of fire affects the body, and which 
 will last as long as eternity. 
 
 Many have supposed that all the wicked will be con- 
 gregated together in some remote province of Jehovah's 
 empire ; and that there, all the evil passions of their na- 
 ture will be let loose, without being checked, or temper- 
 ed, by the restraining influence of virtue. In this case. 
 revenge, jealousy, and hatred would seek their unhal- 
 lowed gratification ; and there would be all the pain and 
 every wish of dying, without the possibility of death. 
 This everlasting contest of all the guilty passions of the 
 heart, would indeed create a degree of suffering which 
 no mind can conceive, and which it is impossible for 
 human language to describe. The perpetual war of such 
 discordant elements would be more fearful, and more 
 desolating to happiness, than the mightiest convulsions 
 of nature. But whatever theory we adopt on this sub- 
 ject, it is certain that the wicked "will be cast into 
 outer darkness where there is weeping and wailing, and 
 gnashing of teeth f (Matth. viii. 12.) they will be the 
 companions of the devil and his angels through a long 
 eternity; (Matth. xxv. 41.) and one great source of their 
 wretchedness, will be the thought of the many opportu- 
 nities they have neglected, here on earth, of being re- 
 conciled to God ; and as they gaze upon the raptures of 
 the redeemed, the blest associates of the patriarchs, and 
 
 Q. What does this fact serve to strengthen 1 Where will the wicked 
 be cast (Matt. viii. 12) 1 Whose companions will they be (Matt. xxv. 41)? 
 How long ? What will be one source of their wretchedness ? 
 
EVERLASTING LIFE. 237 
 
 prophets, and apostles, and of Christ himself, the gloom 
 and the misery of their own cheerless abode will appear 
 darker and deeper in the contrast. 
 
 This state, as well as the happiness of the righteous, 
 will commence immediately after death. We are taught 
 that there is a place of departed spirits where the souls 
 of the dead are congregated, and whence they will be 
 called on the day of judgment. But even there, the 
 line of separation between the wicked and the good, is 
 distinctly drawn, (rich man and Lazarus.) This place 
 is denominated in Scripture hades [&&*&) and the term 
 which serves to designate it is employed in a sense en- 
 tirely distinct from gehenna, (yss'wa) that "lake of fire n 
 to which the souls of wicked men will be consigned 
 with the devil and his angels, after death and hades 
 shall be destroyed. (Rev. xx. 14, 15.) 
 
 V. Everlasting life, is declared to be the reward of 
 the righteous in the world to come. Of the precise na- 
 ture of this reward it is impossible to form any definite 
 or worthy conception. Human language is declared to 
 be inadequate to the representation of the bright scenes 
 and eternal joys of heaven; and the figures employed 
 by the sacred writers to describe it, are drawn from na- 
 ture, in her most costly and enchanting forms. St. John 
 says of that " great city, the new Jerusalem.*' (Rev. xxi.) 
 " The foundations of the wall were garnished with all 
 manner of precious stones. And the twelve gates were 
 twelve pearls : and the street of the city was pure gold, 
 
 Q. When will this state commence! Where are the souls of the dead 
 congregated ? In what parable has Christ taught us that the wicked and 
 the righteous are separated in this intermediate state ? What is this place 
 denominated in Scripture ? What is the Scriptural term for hell ? What 
 is declared to be the reward of the righteous 1 What does St. John say of 
 that great city, the New Jerusalem ? 
 
23S BEATEN. 
 
 as it were transparent glass. And I saw no temple 
 therein : for the Lord God Almighty and the Lamb are 
 the temple of it. And the city had no need of the sun. 
 neither of the moon, to shine in it ; for the glory of 
 God did lighten it, and the Lamb is the light thereof. 
 And the nations of them which are saved shall walk in 
 the light of it ; and the kings of the earth do bring 
 their glory and honor into it. And the gate of it shall 
 not be shut at all by day ; for there shall be no night 
 there." Here imagination may take her loftiest flight ; 
 she cannot soar beyond the limits of truth: for --eye 
 hath not seen, nor ear heard, neither hath it entered 
 into the heart of man to conceive the things which 
 God hath prepared for them that love him/' 5 (1 Cor. ii. 
 9.) To dwell with ceaseless and ever-increasing rapture 
 on the bright displays of divine love : to contemplate 
 scenes of beauty and grandeur far excelling the loftiest 
 conceptions of the human mind : to go on in the per- 
 petual acquisition of knowledge ; evermore to discover 
 new sources of enjoyment : and to sing the everlasting 
 praises of the Lamb, will constitute the employment of 
 the redeemed through the countless ao-es of eternitv. 
 
NATURE AND NECESSITY OF PRAYER. 239 
 
 PART THIRD, 
 
 OF THE LORD'S PRAYER. 
 
 Prayer ix General. 
 
 I. The duty. This may be inferred from the very 
 relation in which we stand to God and our fellow-men. 
 
 a. The very belief that there is a God embraces 
 the acknowledgment of this solemn and interesting obli- 
 nation. For if we are persuaded that life and all its 
 attendant blessings, together with the hope of immortali- 
 ty, are all derived from that infinite Being who " created 
 the heavens and the earth." nothing can be more obvi- 
 ous, than the duty of pouring out our supplications and 
 our thanks before Him. Gratitude for the rich proofs 
 of his love should constrain us to speak forth his praise : 
 and a sense of our utter dependence and unworthiness 
 should humble us before him, and suggest to our hearts 
 those confessions of guilt and those pleadings for mercy 
 which, when offered sincerely, have never been offered 
 in vain. 
 
 b. This duty is also inseparable from the relations 
 ice sustain in this world ; and its performance is strong- 
 ly and irresistibly urged by those feelings of benevo- 
 lence, which the Christian entertains for all mankind. 
 
 Q,, Of what does the third part of the Catechism treat ? From what 
 may we infer the duty of prayer in general? What embraces the acknow- 
 ledgment of this solemn and interesting obligation a ? What should con- 
 strain us to speak forth his praise ? What should humble us before him ? 
 From what is the duty of prayer inseparable 1 1 By what is its perform- 
 ance urged ? 
 
240 TENDENCY OF PRAYER. 
 
 The various modifications of misery, both temporal and 
 spiritual, that exist around us. cannot be contemplated 
 without producing in every benevolent mind, the wish 
 to adopt some means of alleviation. Nor can the believer 
 regard without concern, the sufferings of the distressed, 
 the oppressions of the helpless, the doubts and fears of 
 the unenlightened, and the threatened doom of the im- 
 penitent ; and he feeJs constrained to plead their cause 
 before that Being who is the avenger of wrongs, and 
 who has appointed the means of enlightening the mind 
 and sanctifying the heart, and is able to conduct these 
 means to a successful issue. 
 2. Tendency of prayer. 
 
 a. It brings man near to God. That the Almighty 
 is at all times near to us, and ever ready to supply our 
 temporal and spiritual wants, is evident from all the es- 
 tablished regulations of his providence, which open to 
 man a thousand sources of sensitive enjoyment ; and no 
 less so from the tender representations of his word. His 
 ear is ever open to our confessions, our prayers, and our 
 solemn vows. (1 Peter, hi. 12.) But the soul, whilst in 
 a state of guilt, may be said to be far from God: and 
 the first act which betokens its return to him is prayer. 
 Thus the prodigal came to his father, and confessing his 
 ingratitude, besought the privilege of performing the 
 humble duties of a servant, inasmuch as he had forfeit- 
 ed every claim to the title and distinction of a son. 
 
 b. Prayer capacitates us for the reception of every 
 spiritual blessing. The gifts of divine providence are 
 
 Q. What is the tendency of prayer a 1 What is evident from all the es- 
 tablished regulations of the providence of God ? But though God is always 
 near to us, when may the soul be said to be far from God 1 Which is the 
 first act that betokens a return to him ? For what does prayer capacitate us ? 
 
SPIRIT OF PRAYER. 241 
 
 scattered unconditionally, and the wicked, as well as the 
 good, are the objects of Almighty protection. But spir- 
 itual blessings are only granted to those who " hunger 
 and thirst after righteousness ;" and the sincere prayer 
 of the sinner is the evidence that this spiritual longing 
 exists within his soul. As the beggar, who is in a state 
 of actual starvation for want of the necessaries of life, 
 implores relief from the hand of charity ; so the sinner, 
 when he becomes fully aware of his poverty and guilt 
 as a moral being, does not hesitate to plead with the 
 Father of mercies, for the exercise of his pardoning love. 
 Prayer is therefore the manifestation of our willingness 
 to receive those spiritual blessings which God is ever 
 ready to bestow. Prayer is the act of compliance with 
 that condition of salvation: "Ask, and it shall be given 
 unto you ; seek, and ye shall find/' 5 (Matth. vii. 7.) 
 3. Spirit of Prayer. 
 
 a. Oar petitions should be offered in humility. They 
 should breathe forth that deep contrition for sin, and ex- 
 hibit that sense of personal unworthiness, which every 
 sinner must feel, before he can avail himself of the be- 
 nefits of Christ's atoning death. The respective prayers 
 of the Pharisee and publican afford examples of that 
 spirit of humility which should always pervade our pe- 
 titions, and of that spirit of pride and self-righteousness, 
 which should ever be absent. 
 
 b. Our petitions must also be characterized by a 
 spirit of resignation. This is emphatically true when 
 
 Q,. What gifts are scattered unconditionally ? To whom are spiritual 
 blessings granted ? Of what is the sincere prayer of the sinner the evidence? 
 Of what is prayer the manifestation? With what is prayer the act of com 
 pliance ? In what spirit should our prayers be offered a ? Of what do the 
 respective prayers of the Pharisee and publican afford examples ? By what 
 else must our pravers be characterized b ? 
 
 21 
 
242 OBJECTS OF PRAYER. 
 
 temporal blessings are the objects of desire. In refer- 
 ence to these the language of every heart should be : 
 <•' Grant us all things that are needful for lis, though we 
 should neglect to pray for them ; and deny us all things 
 that would be hurtful to us, though we should most 
 earnestly desire them." For the Almighty in his wise 
 providence doubtless sees fit to withhold from us many 
 objects of desire, which, if granted in answer to our 
 prayers, would prove a curse, instead of a blessing. The 
 following instance is a striking illustration of this truth. 
 "A minister praying over a child apparently dying, said, 
 'if it be thy will, spare.' The poor mother's soul yearn- 
 ing for her beloved, she exclaimed, -it must be his will. 
 1 cannot bear ifs.' The minister stopped. To the 
 surprise of many the child recovered : and the mother. 
 after almost suffering martyrdom by him while a strip- 
 ling*, lived to see him handed before he was two and 
 twenty years of age." Now it is not asserted that the 
 recovery of this child depended on the impatient excla- 
 mation of its mother : but we may safely conclude, that 
 consequences equally, and even more deplorable, would 
 result from the fulfilment of all our desires. But there 
 are blessings for which ice are commanded to pray 
 earnestly and without ceasing. 
 
 1. In regard to others. Christ himself in that form 
 of prayer which he taught his disciples, has imposed the 
 obligation upon all his followers, to offer supplications 
 for the whole family of man. His language is, " thy 
 
 Q. When is this emphatically true ? In reference to these, what should 
 be the language of every heart? What does the Almighty, in his wise pro- 
 vidence undoubtedly see fit to withhold 1 For what kind of blessings are we 
 commanded to pray earnestly and without ceasing ? A. Spiritual bless- 
 ings. 
 
TENDENCY OF PRAYER. 243 
 
 kingdom come ; thy will be done on earth, even as it 
 is done in heaven." When the believer addresses these 
 petitions to his God, he implores that the light of divine 
 truth may be universally scattered throughout the earth ; 
 and that Christian joy, peace, hope, and love, may take 
 up their abode in eve;y family, and in every heart. 
 And if these petitions are accompanied by a correspond- 
 ing course of action, they will be heard and answered. 
 Our petitions may also be presented in behalf of indi- 
 viduals. A parent may pray for the salvation of his 
 child. And the fact, that such prayers have been fre- 
 quently answered in a remarkable manner, affords the 
 strongest encouragement for the discharge of this inter- 
 esting duty. Instances have been recorded of parent?, 
 who have made the case of an unconverted son the 
 subject of their petitions at the throne of grace, when 
 that son was far away from home, and far removed from 
 the influence of parental precept and example ; and in 
 answer to these prayers the means of grace have been 
 made effectual in his regeneration. The very fact, if 
 known to the individual for whose welfare we feel inter- 
 ested, that his spiritual happiness is a special object of 
 our pleadings with God, is apt to exert a decidedly fa- 
 vorable tendency. The following instance, related by 
 Hannah More, is a case in point. " Mrs. C fre- 
 quently sat up late reading such books as might qualify 
 her for the education of her child, but always retired 
 
 Q. In what language has the Saviour taught us to pray for these bless- 
 ings ? When the believer addresses these petitions to his God, what does 
 he implore? If these petitions are accompanied by a corresponding course 
 of action, what follows ? Special prayers for individuals have frequently 
 been answered. What does this fact afford ? If individuals are aware 
 that we feel sufficiently interested in their spiritual welfare to pray for them, 
 what influence is the knowledge of this fact apt to produce? 
 
244 ILLUSTRATION. 
 
 before she had reason to expect Mr. C lest he might 
 
 construe it into upbraiding. One night, as he was not 
 expected to come home at all, she sat later than usual, 
 and had indulged herself with taking her child to pass 
 the night in her bed ; with her usual earnestness she 
 knelt down and offered up her devotions by her bed- 
 side, and in a manner particularly solemn and affecting, 
 prayed for her husband. Her heart was deeply touched, 
 and she dwelt on these petitions in a strain peculiarly 
 fervent. She prayed for his welfare in both worlds, and 
 earnestly implored that she might be made the humble 
 instrument of his happiness. She meekly acknowledged 
 her own many offences : of his she said nothing. Think- 
 ing herself secure from interruption, her petitions were 
 uttered aloud, her voice often faltering, and her eyes 
 streaming with tears. Little did she suspect that the 
 object of her prayers was within hearing of them. He 
 had returned home unexpectedly, and coming softly into 
 the room heard her pious aspirations. He was inex- 
 pressibly affected. He wept and sighed bitterly. The 
 light from the candle on the table fell on the blooming 
 face of his sleeping infant, and on that of his weeping 
 wife. It was too much for him. He had not the gene- 
 rosity to come forward and express the admiration he 
 felt. He withdrew unperceived, and passed the remain- 
 der of the night in a great perturbation of spirit. Shame, 
 remorse, and confusion raised such a conflict in his mind 
 as prevented him from closing his eyes ; while she slept 
 in quiet and awoke in peace. * * * * He has by 
 degrees dropped most of his former associates, and has 
 entirely renounced the diversions to which they led him. 
 His conduct is uniformly respectable, and I look forward 
 with hope to his becoming a shining character." 
 
SOCIAL PRAYER. 245 
 
 In reference to ourselves. We may safely and confi- 
 dently ask for the pardon of all our transgressions, for 
 the gift of eternal life ; and for strength sufficient to re- 
 sist temptation, to conquer sin, and to walk in the path 
 of moral duty. These are blessings which we are com- 
 manded to seek, and which, if sought with earnestness, 
 will assuredly be found. It is also right to pray for the 
 necessaries and comforts of life ; in a word, for every 
 temporal gift which the Almighty in his wise and gra- 
 cious Providence sees fit to bestow. These objects are 
 evidently embraced in the petition, "give us this day, 
 our daily bread.*' 
 
 c. All our prayers must be offered up in the name of 
 Christ ; simply because every spiritual gift bestowed upon 
 the sinner, is conferred for his sake. Apart from Christ, 
 we have not the shadow of a claim to the divine favor ; 
 and it is only through his mediation that the soul is 
 elevated to its former standing, and reanimated with its 
 forfeited joy. 
 
 4. Social Prayer. The very expression l our father,' 
 denotes this duty. 
 
 a. It is a duty which devolves upon every Christian 
 head of a family. Were it enforced by no other con- 
 siderations than the results which flow from its faithful 
 performance, it would still appear eminently important. 
 These results have been already alluded to ; and were 
 altars consecrated to God, in all families professing to be 
 
 Q. In reference to ourselves, for what may we safely and confidently 
 pray 1 If we seek these blessings what will be the result ? For what else 
 is it right to pray ? In what petition of the Lord's prayer are these ob- 
 jects embraced 1 In whose name must all our prayers be offered c ? For 
 whose sake is every spiritual gift conferred 1 What expression in the 
 Lord's prayer denotes the duty of social prayer] Upon whom does this 
 duty devolve a? 
 
 21* 
 
246 PRAYER MEETINGS. 
 
 Christian, it is certain that all the members of such fa- 
 milies would entertain a higher reverence for the divine 
 character, and cherish a more habitual sense of their de- 
 pendence on the Almighty as the giver of all temporal 
 and spiritual good. Indeed, there are few obligations more 
 sacred ; and there are but few more sadly neglected. Nor 
 is it any apology for this neglect that we can utter no- 
 thing but broken accents in the presence of others, which 
 cannot tend to edification. There are two considerations 
 which render this apology groundless. In the first place, 
 like every other duty, its performance is rendered more 
 easy by practice ; and if family prayer is a duty, our hum- 
 ble efforts to discharge it, however imperfect, will be 
 pleasing in the sight of God. And in the second place, 
 many excellent manuals of prayer have been prepared for 
 family use by some of the most pious servants of the 
 church. These forms are adapted to every circumstance 
 of life, and to the feelings of every individual. And if 
 we only possess the spirit that pervades them, we may 
 employ the very language they contain acceptably to the 
 Creator. 
 
 6. Meetings for prayer should also be established in 
 every section of the church, and conducted by the mem- 
 bers of every congregation These meetings are fre- 
 quently appointed with reference to special objects ; for 
 instance, the circulation of the sacred Scriptures ; the con- 
 
 Q,. Were altars erected in all families professing to be Christian, what 
 would be the result ? Is there any excuse for neglecting this duty? How 
 is its performance rendered more easy ? In whose sight will the most hum- 
 ble effort to discharge this duty be pleasing ? What spirit must we pos- 
 sess in order to use forms or manuals of prayer acceptably to the Creator ? 
 What kind of meetings should be established in every section of the church? 
 Who should conduct these meetings? In reference to what objects are they 
 frequently appointed ? 
 
THEIR OBJECT. 247 
 
 version of the heathens ; the success of domestic missions, 
 etc. To this class belongs the monthly concert. 
 
 It is an important object of social prayer, to implore 
 that the enlightening and sanctifying influences of the 
 Spirit may give efficacy to the preaching of the word, 
 as regards ourselves^ and those immediately around its. 
 The ministers of the gospel must scatter the seed of truth 
 in vain, unless the showers of divine grace descend upon it, 
 and the beams of the sun of righteousness warm it into 
 life. " A Paul may plant, and "an Apollos water ; but it 
 is God alone who gives the increase." And it becomes a 
 matter of serious inquiry, whether the members of a con- 
 gregation do not neglect a very important duty, when 
 they refuse to assemble, in order to offer their united 
 prayers, that the triumphs of redeeming grace may be mul- 
 tiplied around them, and that a sense of moral obligation 
 may be more abidingly impressed upon their own hearts. 
 Certain it is, that were meetings of this kind to be held 
 on the Sabbath, throughout the length and breadth of the 
 church, just before the services of public worship com- 
 mence, they would, in a measure, prepare the mind for 
 the solemnities of the sanctuary, and give additional effi- 
 cacy to the established means of grace. In many congre- 
 gations this course has been pursued, and the results have 
 been invariably cheering, both to ministers and people. 
 Indeed, no congregation can expect vital religion to flour- 
 ish among them, unless they pray with fervency for copi- 
 ous effusions of the spirit of God ; and as social prayer is 
 a plain duty, the propriety and the expediency of their 
 united supplications for this object, cannot be questioned. 
 (Matt, xviii. 19.) 
 
 Q. What is an important object of social prayer ? What is necessary 
 to cause the seed of divine truth to take root in the heart ? 
 
248 the lord's prayer. 
 
 u Our Father, who art in heaven, hallowed be thy 
 name. Thy kingdom come. Thy will be done on earth 
 as it is in heaven. Give us this day our daily bread. 
 And forgive us our trespasses, as we forgive those who 
 trespass against us. And lead us not into temptation, but 
 deliver us from evil : For thine is the kingdom, and the 
 power, and the glory, for ever and ever. Amen." (Matt, 
 vi. 9-13.) 
 
 •• Forms of prayer were frequent among the Jews ; and 
 every public teacher gave one to his disciples.;' Thus 
 John taught his disciples. (Luke xi. 1.) 
 
 The Lord's prayer, (so called because Christ gave it to 
 his disciples when they desired him to teach them how 
 to pray.) is an admirable example ©f that simplicity which 
 should characterize all our petitions at the throne of grace. 
 (Matt. vi. 7.) It is recorded rather as a model than a 
 form ; but, though it is not to be employed on all occa- 
 sions indiscriminately, the propriety, nay, the obligation, 
 of its frequent use cannot be denied. Thus it may be 
 used daily in our families, and in our private devotions ; 
 nor can it be out of place when introduced into the public 
 services of the sanctuary ; for it expresses the wants of all 
 mankind, and may therefore be profitably offered by the 
 members of every congregation, if they only possess the 
 spirit of prayer. The spirit is indeed at all times essential, 
 and it should always be the petition of every heart : 
 "-Lord, teach us to pray/' (Luke xi. 1.) 
 
 Luther has divided the Lord's prayer into three parts : 
 1. Introduction; 2. Petition; 3. Conclusion. 
 
 Q. Repeat the Lord's prayer. What were frequent among the Jews ! 
 Why is the Lord's prayer so called ? Of what is it an admirable example ? 
 When may it be employed ? What spirit is essential when we use this 
 prayer ! What should always be the petition of every heart ! Into how 
 many parts has Luther divided the Lord's prayer ? 
 
FIRST PART. 249 
 
 1. Introduction. 
 
 "Oar Father, who art in heaven." 
 
 11 Our Saviour teaches us in this preface, that God 
 would affectionately invite us to believe, and to be assured 
 that he is truly our Father, and that we are his children 
 indeed ; and to call upon him with all cheerfulness and 
 confidence, even as beloved children entreat a kind and 
 affectionate parent." (1 John iii. 1-3: I Peter i. 3-5.) 
 
 a. In a general sense, Gcd is the father of all men. 
 He sustains this relation to the whole human family as 
 their creator, preserver and benefactor. 
 
 b. But in the New Testament he is called the Father 
 of those who believe in Christ, in a peculiar sense. 
 There is no moral tie between the sinner and the Al- 
 mighty. As long as man remained in a state of innocence, 
 he was emphatically and truly the son of God ; for in 
 this state he possessed the moral likeness of his Maker. 
 But in consequence of sin, all the rights of sonship were 
 forfeited; and the transgression of the law resulted in 
 man's separation from that family of holy beings, who 
 continually worship and obey the Almighty, as their su- 
 preme head. But when, sin, the cause of this separation, 
 is taken away from the soul ; and when the sinner is 
 justified through Christ ; he again becomes, by adoption^ 
 the son of God, and the heir of everlasting joy. (Rom. 
 viii. 14, 15.) It follows, that none but believers can look 
 
 Q. Repeat the introduction. What does our Saviour teach us in this 
 preface? In a general sense, of whom is God the Father ? How does he 
 sustain this relation to the whole human family? How is this title applied 
 to him in the New Testament 1 Why* was man emphatically and truly the 
 son of God while in a state of innocence"? What were forfeited in conse- 
 quence of sin ? In what did the transgression of the law re?ult 1 In wha* 
 way does the sinner become the son of God when he is justified through 
 Christ 1 (Rom. viii. 14, 15.) What follows? 
 
250 
 
 COD OMNIPRESENT. 
 
 to God as their father, in the strictest and most interesting 
 sense of the title; for every sinner must receive « the spi- 
 rit of adoption,*' before he can cry, " Abba, Father.*' 
 
 c. They who have the assurance that God is their fa- 
 ther, and that they are his children indeed, mil call if pan 
 him (in accents of prayer and praise) with all cheerful- 
 ness and confidence. The Scriptural representations of 
 the divine character, are intended to inspire us, not only 
 with sentiments of reverence, but also with feelings of 
 fond endearment. The Almighty stands to all his chosen 
 people in the relation of a most devoted friend. (Isa. xlix. 
 15.) We are therefore encouraged to approach him in 
 our petitions with all that frankness, candor, and filial 
 confidence and joy, which exist in the mind of a favorite 
 and beloved child, who is persuaded that his earthly pa- 
 rents will refuse him no gratification, consistent with his 
 interests and their duty. 
 
 d. " Who art in heaven." God is indeed present every 
 where; (Ps. exxxix. 7-10.) nor can the heaven of hea- 
 vens contain him. (1 Kings viii. 27.) But his presence 
 and his glory are displayed in a peculiar manner where 
 angels and the spirits of the blest forever dwell. < ; The 
 Lord hath prepared his throne in the heavens, and his 
 kingdom raleth over all/' (Ps. ciii. 19.) 
 
 e. The fact that God is thus infinitely exalted, should 
 fill every heart with admiration of his condescending 
 love. Though his throne is established in the heavens, 
 
 Q,. What will they do who have the assurance that God is their father 
 and that they are his children indeed ? Witli what are the Scriptural re- 
 presentations of the divine character intended to inspire us ? In what re- 
 lation does the Almighty stand to his chosen people] How are we there- 
 fore encouraged to approach him ? How do you understand the phrase, 
 ' ; Our Father who art in heaven f What influence should the fact that God 
 is thus infinitely exalted, exert upon us ? 
 
FIRST PETITION. 251 
 
 and thong] i his glory cannot be increased by the loftiest 
 praises which men, or even angels can utter ; he has re- 
 vealed himself to the sinner as a prayer-hearing and sin- 
 forgiving God, and has declared his willingness to be re- 
 conciled to every one of our guilty race. 
 
 First Petition. 
 
 "Hallowed be thy name.*' 
 
 "God's name is indeed holy in itself: but we pray in 
 this petition, that it may also be sanctified by~MS." 
 
 " This is effected when the word of God is taught pure 
 and unadulterated, and we, as the children of God, live 
 holy lives, conformably to its precepts. To this, may the 
 Lord our Father in heaven, incline us ! But he whose 
 doctrine and life are contrary to the word of God, disho- 
 nors the name of God among us. From this preserve 
 us, O God, our heavenly Father !" 
 
 a. When the believer employs this language, he prays 
 for a spirit of obedience to the second commandment ; 
 " Thou shalt not take the name of the Lord thy God in 
 vain." He prays that he may be preserved from the aw- 
 ful sins of blasphemy and perjury, and every other mani- 
 festation of irreverence for the divine character. 
 
 b. He also prays that "the word of God may be taught 
 pure and unadulterated." As the truths of the Bible have 
 been proclaimed to afford us just and worthy conceptions 
 of the attributes of the Almighty, these truths cannot be 
 misrepresented without derogating from the glory of God, 
 and impressing upon the human mind erroneous views of 
 his adorable perfections. Thus, for instance, the doctrine 
 
 Q,. How has he revealed himself to the sinner ? Rehearse the first pe- 
 tition. How is this to be understood ? When is this effected ? For what 
 does the believer pray when he employs the language of this petition ? 
 What else does he pray in this petition? 
 
252 SECOND PETITON. 
 
 of limited atonement is a direct charge of partiality against 
 that Being, with whom, we are assured, there-is no respect 
 of persons. 
 
 c. Again : The believer prays in this petition that truth 
 nnay present itself to his own mind in all its distinctness 
 and beauty, and that it may impress him with an abiding 
 sense of the greatness, majesty, power, justice, holiness, 
 and benevolence of the Creator. He prays that he may 
 be taught to entertain a just view of all the perfections 
 of the divine nature, and that he may ever cherish, for 
 these perfections, the profoundest reverence and love. 
 
 d. He prays, too, that he may be led to respect the 
 will of the Almighty, and that all his desires, feelings, 
 and actions may be regulated and controlled by the per- 
 fect law of God; so that God may be honored in all the 
 performances oi a holy life. 
 
 e. He prays that the knowledge of the Lord may be 
 speedily and universally scattered over the whole earth : 
 so that all the nations may learn to reverence and adore 
 the King of kings. 
 
 f To cherish sentiments therefore diametrically and 
 plainly opposed to the truth, or to pursue a line of con- 
 duct which the divine law condemns, is to betray the 
 absence of every sentiment of respect for the Creator's 
 character and will. « From this preserve us O Lord, our 
 heavenly Father P 
 
 Second Petition. 
 
 " Thy kingdom come." 
 
 " The kingdom of God will come indeed without our 
 prayers ; but we pray in this petition that it may also come 
 unto us." 
 
 Q. Who betrays the absence of every sentiment of respect for the will 
 and character of God 1 Rehearse the second petition. 
 
SECOND PETITION. 253 
 
 « This is effected, when our heavenly Father gives us his 
 holy Spirit, so that, by his grace, we believe in his holy 
 word, and live a godly life, here in time, and in heaven 
 forever." (Rom. xiv. 17, 18. 2 Tim. iv. 18.) 
 
 a. The promises of God distinctly assure us that " the 
 gates of hell shall not prevail against his church." This 
 proves to us that every effort to destroy the interests of 
 the kingdom of God will be unavailing, and that the 
 progress of everlasting truth will be onward, until every 
 heart is subdued under its mighty convictions. And these 
 results are independent of the will of man, for they have 
 been determined in the immutable counsels of the Al- 
 mighty. But — 
 
 b. We pray in this petition that the Spirit of God may 
 reign in our own hearts, and exercise supreme control 
 over our depraved nature. We pray that we may be 
 enabled to lay aside all our besetting sins, and to mani- 
 fest, with ever increasing ardor, our supreme love to the 
 Creator, our reverence for his character, our gratitude for 
 his benevolence, our fear of his displeasure, and our de- 
 votion to the interests of his cause ; in a word, that we 
 may be enlightened, regenerated, and sanctified, and pre- 
 pared for the joys of heaven. As already remarked, the 
 gift of eternal life will never be conferred upon us, un- 
 less we first comply with that condition of its bestowment, 
 " Ask, and ye shall receive." So that, although our pray- 
 ers are not necessary to secure the universal establishment 
 of the kingdom of God, and although Christ will reign 
 
 Q. How is this to be understood ? When is this effected ? AVhat do 
 the promises of God distinctly assure us a 1 What does this prove ? Of 
 what are these results independent ? Where have they been determined ? 
 What do we pray in this petition b 1 On what does the gift of eternal life 
 depend 1 What are our prayers not necessary to secure ? 
 
 22 
 
254 THE KINGDOM OF GOD, 
 
 and truth triumph without them, they are indispensably 
 essential to the salvation of our own souls. 
 
 c. But though " the kingdom of God will come indeed 
 without our prayers,*' and though its universal establish- 
 ment is among the cherished purposes of Jehovah, we 
 are not, on this account, the less obligated to pray for the 
 advancement of its interests. On the other hand, this 
 very truth originates the obligation, and renders it bind- 
 ing. For it would be morally wrong ; nay more, it 
 would be impious, to pray for any event to which the de- 
 signs of God are plainly opposed; but as he has deter- 
 mined that his kingdom shall come, our sincere prayers 
 for the speedy fulfilment of this animating assurance, 
 must be well pleasing to him ; simply, because they ma- 
 nifest that we feel interested in the promotion of the 
 divine glory, and the universal dissemination of gos- 
 pel truth. This interest every Christian ought to cher- 
 ish, and for this event, (the salvation of the world,) he 
 ought constantly to pray. 
 
 aa. Firstly, in reference to our immediate friends and 
 acquaintances we should employ this petition. We should 
 pray for the salvation of a parent, brother, sister, wife, 
 husband, or child. 
 
 bb. We should also employ this petition in reference 
 to all mankind. Millions of the human race are yet 
 destitute of the knowledge of God, and bow to idols ; and 
 
 Q. To what are they indispensably essential 1 But though the king- 
 dom of God will come indeed without our prayers, what are we still obli- 
 gated to do 1 For what would it be morally wrong to pray ? What has 
 he determined in regard to his kingdom 1 How then does he regard our 
 prayers for this event ? Why does he regard them thus favorably 1 For 
 what then ought the Christian constantly to pray ? In reference to whom 
 firstly should he employ this petition aa 1 In reference to whom besides, 
 should he employ it bb ? 
 
TO BE UNIVERSALLY ESTABLISHED. 255 
 
 in the midst of these millions the standard of the cross 
 is to be erected, and the everlasting gospel preached. (Is. 
 ii. 2, 4.) With what fervency, then, should every be- 
 liever address the prayer to God, " Let thy kingdom 
 come ;" let the glad tidings of salvation be proclaimed 
 throughout the earth, and let all the nations embrace 
 Christ as their Saviour and King. 
 
 d. It may be remarked here, once for all, that these 
 petitions will be of no avail, unless they who offer them 
 pursue a corresponding course of action. For instance, 
 it would be presumption in the extreme, to pray for the 
 supply of our daily temporal wants, and yet make no 
 effort for our subsistence : nor can it be expected that 
 such a prayer would be answered. And so the petition 
 now under consideration involves a plain and momentous 
 duty, and whenever the believer employs the language 
 of this petition at the throne of grace, he acknowledges 
 lois individual obligation, to nmmo*a the er.d, for v/hcsc 
 accomplishment he devoutly prays. For though the ful- 
 filment of the divine purposes does not necessarily de- 
 pend on the will or the efforts of any creature, in this 
 instance, God has graciously designed to effect them by 
 means of human instrumentality. Every disciple of 
 Christ is a steward in the household of his divine mas- 
 ter, intrusted with the weighty interests of his cause, and 
 bound to promote these interests to the extent of his abil- 
 ity. When, therefore, we pray for the salvation of our 
 relations and acquaintances, there must be a correspond- 
 ed. What is necessary to render these petitions availing] Under what 
 circumstances would it be presumptuous to pray for the supply of our daily 
 temporal wants ? What does the petition now under consideration involve? 
 What does the believer acknowledge whenever he employs this petition at 
 the throne of grace ! By what means has God graciously designed to ef- 
 fect the universal establishment of Ms kingdom ? 
 
256 PRAYER AND EFFORT UNITED. 
 
 ing effort for their salvation. In our intercourse with 
 them, we must manifest the concern we feel for their 
 spiritual good ; we must display a pious example, and 
 direct their attention to the means of grace. Does the 
 devoted mother long for the spiritual happiness of her 
 child, she must pray with that child, as well as for it, 
 and by her admonitions, precepts, and example, guide it 
 in the way of peace. 
 
 And thus in regard to mankind in general. Millions 
 are yet enveloped in the darkness of heathenism, or in 
 the grossest superstition and error. Do we wish to see 
 these millions enlightened by the rays of truth, and placed 
 in full possession of all those privileges which Christian- 
 ity confers, and inspired with all those hopes which arise 
 from faith in the doctrines of divine revelation ? How 
 necessary, then, that our exertions should accompany our 
 prayers ! What doth it profit, if we say to the distressed, 
 fl Be ye warmed and filled, and give them not those things 
 which are needful to the body V (James, ii. 16.) What 
 the inspired penman says in this connection of faith, may 
 with the strictest propriety be applied to prayer ; without 
 works it is dead, being alone. Nor is it enough that we 
 say in our addresses to God, Let the heathen be enlight- 
 ened ; let ignorance, superstition, wickedness, and error, be 
 banished from the earth ; and let thy kingdom come, and 
 be established in every heart ; we must also employ the 
 means, in as far as we possess them, to accomplish these 
 great and interesting ends. 
 
 Many of the benevolent institutions of the age afford op- 
 
 Q. When we pray for the salvation of our friends and acquaintances, 
 what course of action must we pursue? If we wish to see the millions en- 
 lightened who are now destitute of the light and privileges of Christianity, 
 what is necessary ? 
 
OBJECTS OF BENEVOLENCE. 257 
 
 portunity for the active and constant employment of the 
 energies of the whole church. For instance, every one 
 who contributes to the funds of the Bible Society, accel- 
 erates the progress of that stream of knowledge and eter- 
 nal life, which is destined to flow on until it reaches the 
 ends of the earth. And the great amount of good that may 
 here be accomplished by the smallest means, should be a 
 source of encouragement to all ; an incentive to universal 
 action. Even the widow's mite, if appropriated to this no- 
 ble object, (the circulation of the Bible,) may be instru- 
 mental in the conversion of many souls. A single shilling 
 will purchase a testament, and that very testament, bearing 
 the messages of peace and salvation to some distant section 
 of our own, or foreign lands, may cause a whole family or 
 neighborhood to rejoice ; and the sanctified influence of 
 what it reveals may extend down to the remotest genera- 
 tions. Tract, missionary, education, and temperance 
 associations, have an equal claim on the active exertions, 
 as well as prayers, of every follower of Christ. They are 
 so many channels of benevolence, which may bear the of- 
 ferings of the Christian to every part of our benighted, sin- 
 ful world. 
 
 It is evident, therefore, that our prayers must not be in- 
 dependent of our efforts ; they must be invariably asso- 
 ciated together. It is right to pray, that the exertions of 
 the church to bring all men to the saving knowledge of 
 the truth, may accomplish their interesting purpose ; but it 
 is not right to pray for such an event unless the efforts of 
 the church aim to secure it. A prayer without action is a 
 
 Q. What do many of the benevolent institutions of the age afford 1 Of 
 what should the great amount of good that may here be accomplished by the 
 smallest means, be a source 1 What may be the effect of the "widow's 
 mite?" What is evident therefore, from ail this? 
 
 22* 
 
25S WANT OF ACTIVITY. 
 
 prayer without life ; it is heartless and worthless ; it is 
 the prayer of avarice or cold formality : Christian benev- 
 olence disclaims it. 
 
 Nor does the activity of the most devoted, perhaps, 
 correspond with the fervor of their petitions. We pray, 
 indeed, that the kingdom of God may come : but when we 
 consider the great work yet to be accomplished before this 
 prayer will be fully answered : there is certainly a decree 
 of apathy in the church, which the circumstances of the 
 case by no means justify. May the spirit of zeal, already 
 awakened, become more and yet more intense, and may its 
 warm glow animate the heart of every believer until the 
 concentrated energies of the church shall be put forth to 
 enlighten and regenerate the world ! Then may we pray 
 with confidence 'thy kingdom come :' for then it will 
 come, and be gloriously established over the whole earth. 
 Christian ! are you in the path of duty ! 
 
 Another question presents itself here, which it may be 
 well to answer. Is that spirit of sectarian antipathy 
 which exists in the church, favorable to the advance- 
 ment of its interests; or is it one of the most effectual 
 and alarming causes of their slow and retarded pro- 
 gress ? Doubtless, the existence of this spirit is a mighty 
 barrier in the way of the conversion of the world. Nor 
 can any individual consistently pray, '- thy kingdom come,' 
 as long as he fondly cherishes in his heart that feeling 
 of uncharitableness, which induces him to look upon ev- 
 ery effort made for this purpose, by the members of ano- 
 ther denomination, with a suspicious eye. The duty of 
 
 Q,. What may be said of a prayer without action? What may be said 
 of the activity of the most devoted 1 Is the spirit of sectarian antipathy 
 favorable to the advancement of the interests of the church ? Of what is it 
 one of the most effectual and alarming causes ? 
 
THIRD PETITION. 259 
 
 the church, in its united capacity, calls for the exerciee 
 of confidence, forbearance, and love, on the part of every 
 individual Christian. 
 
 Third Petition. 
 
 i; Thy will be done on earth, as it is in heaven.'* 
 
 " God's good and gracious will is done, indeed, with- 
 out our prayers ; but, in this petition we pray, that it may 
 also be done by us." 
 
 " This is effected, when God prevents and destroys all 
 evil counsels and intentions, the will of the devil, of the 
 world, and of our own flesh, which tend to dishonor the 
 name of God among us, and hinder the coming of his king- 
 dom to us ; and when he strengthens and preserves us 
 steadfast in his word and faith, unto our end. This is his 
 good and gracious will." (1 John, ii. 17. Rom. xii. 1, 
 2. John, vi. 40.) 
 
 We pray in this petition — ■ 
 
 a. In regard to ourselves, that the disposition and the 
 ability to obey the law of God, may be implanted within 
 us. We pray that evil desires and passions may be root- 
 ed from the soul, that we may be preserved from every 
 act of moral violation, such as perjury, lying, stealing, in- 
 temperance, slander, &c. ; and that we may be led on in 
 the practice of every virtue. We pray that the spirit 
 may ever preserve us in the path of duty, and enable 
 us to persevere even unto the end. Every believer must 
 be aware of his dependence on a higher than human 
 power, for all the moral strength and courage that ani- 
 mate him in his conflict with temptation ; and he feels 
 
 Q, For what does the duty of the church, in its united capacity, call ? 
 Rehearse the third petition. How is this to be understood ? When is this 
 effected 1 What do we pray in this petition, in regard to ourselves ? Of 
 what must every believer be aware ? 
 
2G0 SPIRIT OF RESIGNATION. 
 
 the daily need of that divine influence which cometh 
 down from above. The spirit has enlightened his mind 
 and regenerated his heart. The spirit, through the word, 
 has impressed him with the conviction of sin ; afforded 
 him right conceptions of duty ; displayed to his view the 
 beauty, excellency, and consistency of the divine law ; and 
 created within him a willingness to obey that law, and 
 to announce his allegiance to God. And aware of his 
 moral imperfection, aud sensible that the spirit alone can 
 help his infirmities, (Rom. viii. 26,) and that he can do 
 all things through Christ, (Phil. iv. 13.) it is his daily 
 petition at the throne of grace, " Help me, O God, to do 
 thy will, to glorify thy name, and to shew forth thy praise 
 in every action of my life/ 5 
 
 We also pray in this petition for a spirit of resigna- 
 tion. Sometimes, the most favorite plans miscarry, and 
 the fondest wishes are denied. But the Christian, even 
 when the severest chastisements and trials afflict him, 
 should employ the language of his master when about 
 to endure sufferings which have no parallel on earth : 
 < ; If it be possible, let this cup pass from me ; neverthe- 
 less, not my will, but thine, be done.*' (Matt. xxvi. 39.) 
 
 b. Li regard to others ; we are taught to pray that the 
 same disposition to obey the requirements of God, which 
 exists among the angels of heaven, may be implanted in 
 the hearts of all men ; that their evil passions may be 
 subdued ; their sinful natures changed ; and all their pow- 
 ers of body and mind, pledged to the service of the Creator. 
 
 Q,. Of what does he feel the daily need ? What has enlightened his 
 mind and regenerated his heart 1 With what has the spirit impressed him? 
 What has it afforded him ? What has it displayed to his view ? For what 
 do we also pray in this petition 1 What innguage should the Christian em- 
 ploy even when the severest trials afflict him ? What are we taught to 
 pray in regard to others ? 
 
TEMPORAL BLESSINGS. 2G1 
 
 Fourth Petition. 
 
 " Give us this day our daily bread." 
 
 " God bestows indeed, unasked, the necessaries and 
 conveniences of life, even upon the wicked ; but in this 
 petition we pray, that he would make us sensible of his 
 mercies, and enable us to receive them with thanksgiving/' 
 
 " Every thing necessary to the support and comfort of 
 existence, is comprehended in the term, -our daily bread f 
 as food and raiment, house and land, money and goods ; a 
 kind spouse, good children, faithful servants, righteous ma- 
 gistrates, good weather, peace, health, instruction, honor, 
 true friends, good neighbors, and the like." (1 Tim. iv. 
 3, 4. Matt, v. 45.) 
 
 The arrangement of the Lord ? s prayer is in perfect 
 agreement with that precept of its divine author : "Seek 
 ye first the kingdom of God, and his righteousness/' 7 
 (Matt. vi. 33.) The first thrpo petitions allude to the uni- 
 versal establishment of this kingdom, and the salvation 
 of the whole human race. We are next taught to ask for 
 the necessaries and comforts of life — 
 
 a. Not because the gift of temporal blessings depends 
 upon our prayers. We have already remarked, that these 
 favors are unconditionally bestowed, and that the evil and 
 the good are alike the objects of the superintending care 
 of the Almighty. But the Christian delights to recognize 
 the love of God in the dispensations of his Providence, 
 no less than in the rich provisions of his gospel. This 
 petition, therefore — 
 
 Q. Rehearse the fourth petition. How is this to be understood ? What 
 is comprehencjod in the term "our daily bread ?" With what is the ar- 
 rangement of thi* prayer in perfect agreement ? To what do the first two 
 petitions allude ? What are we next taught to ask for ? Does the gift of 
 temporal blessings depend upon our pray or s ? How are they bestowed ? 
 
262 TEMPORAL BLESSINGS. 
 
 b. Is the acknowledgment of our dependence. And 
 we employ it, not to secure, nor to merit the numberless 
 blessings which we enjoy in common with the rest of 
 mankind ; but simply to express our sense of the good- 
 ness of Him " in whom we live, and move, and have 
 our being;" and who mercifully adapts the movements 
 of his Providence to our temporal enjoyment. 
 
 c. This petition is strongly expressive of humble, con- 
 fiding, filial reliance. It alludes to all the blessings we 
 need, and embraces the expression of all our temporal 
 wants; but these blessings are not designated, and their 
 distribution is left solely, unconditionally to Him, who is 
 familiar with our necessities, and is able to deal out the 
 gifts of his Providence with unfailing reference to our 
 present and eternal joy. " Give us this day our daily 
 bread." That is, grant us those favors, and open to us 
 those sources of innocent enjoyment, which will be most 
 conducive to our happiness, as candidates for an immortal 
 existence. 
 
 d. This petition, as well as every other, is to be fol- 
 lowed by a corresponding course of action. Hence, 
 when we pray for "food and raiment, house and land, 
 money and goods ; a kind spouse, good children, faithful 
 servants, righteous magistrates, good weather, peace, 
 health, instruction, honor, true friends, good neighbors, 
 and the like ;" there must be, on our part, a diligent 
 application to business as the appointed means of obtain- 
 ing "every thing necessary to the support and comfort 
 
 Q. Of what is this petition the acknowledgment ? Why, or for what 
 purpose, do we employ it ? Of what is the petition also strongly expres- 
 sive c 1 To whom and how dees it leave the distribution of our temporal 
 blessings ? How may this petition be paraphrased ? By what is this peti- 
 tion to be followed ? Hence, when we pray for food and raiment, houses 
 and land. etc. what Course of action must we pursue ? 
 
TO BE SECURED BY EFFORT. 263 
 
 of existence ;" husband and wife must cherish a spirit of 
 mutual forbearance and affection : we must be faithful 
 to our children, « bringing them up in the fear and ad- 
 monition of the Lord ;" we must be kind to our ser- 
 vants ; careful, in the exercise of our rights of suffrage, 
 to appoint men to office who respect and honor the 
 institutions and ordinances of religion ; we must also be 
 attentive to the means of promoting and securing health : 
 apply to every source of knowledge to which we have 
 access : be kind to our friends, and gentle and forgiving 
 in our intercourse with all around us. If we pursue 
 this course of action, with constant reference to the will 
 and glory of God. we may cheerfully and confidently 
 implore his blessing, for his blessing will doubtless attend, 
 it, Let it be remembered however, that we are not to 
 cherish an inordinate desire for wealth, or make a cor- 
 responding effort for its acquisition. (1 Tim. vi. 8, 9.) 
 But whilst we aim to secure a competency of the com- 
 forts of life, we are to adopt the language of Agur, who 
 prayed : " Give me neither poverty nor riches : feed me 
 with food convenient for me : lest I be full, and deny 
 thee, and say, Who is the Lord? or lest I be poor, and 
 steal, and take the name of my God in vain/ 5 (Prov. 
 xxx. 8, 9.) 
 
 e. This petition alludes, further, to the temporal hap- 
 piness of all men. " Give us this day our daily bread." 
 And we are taught to pray, that all who are exposed to 
 penury, sickness, famine, pestilence, and war, may be 
 
 Q. If we pursue this course of action, with constant reference to the 
 will and glory of God, what may we cheerfully and confidently implore ? 
 What are we not to cherish ? Whose language are we to adopt when we 
 pray for the necessaries and comforts of life? Where is this written? 
 To what else does this petition allude ? What are we taught to pray in re- 
 gard to others ? 
 
264 FIFTH PETITION. 
 
 delivered from these and the like afflictions ; or sustain- 
 ed and strengthened under them by the grace of God. 
 We are also taught to pray that the rich blessings of 
 divine providence may be profusely scattered among all 
 the nations of the earth: that all may enjoy civil liberty, 
 and freedom of conscience : that the fields may yield 
 their accustomed and necessary increase : that the social 
 relations may be universally productive of contentment 
 and joy : in a word, that the whole human family may 
 havo. access to ail those sources of present good, which 
 we seek for ourselves. 
 
 /. In this sense, the petition also implies a very im- 
 portant duty. It teaches us that we are to relieve the 
 wants of the suffering, and promote the happiness of the 
 distressed. And as intemperance and war are the most 
 prolific sources of human wretchedness, Christians are to 
 bring their united exertions to the work of exterminating 
 both from the earth. They are to give themselves no rest 
 until the reign of temperance, love, joy, and peace, is every 
 where established. 
 
 Fifth Petition. 
 
 a And forgive us our trespasses, as we forgive those who 
 trespass against us." 
 
 " We pray in this petition that our heavenly Father 
 would not regard our sins, nor deny us our requests on 
 account of them ; for we merit not one single good thing 
 at his hands ; but that, though we may often and greatly 
 offend, and deserve severe chastisement, he would of his 
 free grace pardon us and bestow on us what we desire. 
 We promise, also, on our part, heartily to forgive and 
 
 Q. In this sense, what does the petition imply ? What does it teach 
 us 7 Rehearse the fifth petition ? How is this to be understood ] 
 
CONFESSION. 265 
 
 willingly to do good to those by whom we have been 
 offended." (Matt. vi. 14, 15. Acts, vii. 60.) 
 
 a. As the foregoing petition contains the expression of 
 our dependence, so this embraces the confession of our 
 guilt The confession of sin is required of every sin- 
 ner : not because his character would otherwise be mista- 
 ken, for God has declared that all men "have come short 
 of his glory f but as a proper manifestation of that convic- 
 tion of guilt and of those feelings of humility and peni- 
 tence, which actuate the soul in its pursuit after eternal 
 life. Where these exist, there will be confession. Nor can 
 any one consistently employ the language of this petition, 
 unless he is persuaded of his guilt, and that God alone has 
 the power to pardon him. 
 
 b. We pray in this petition, that temporal blessi?igs 
 may not be withheld from us on account of our transgres- 
 sions. That we do not merit a single proof of divine love, 
 is a truth, to which our own convictions bear ample testimo- 
 ny. All the blessings therefore, that are secured to our 
 enjoyment, under the regulations of the providence of God ; 
 such as life, health, food, raiment, friends, etc., are to be re- 
 garded as so many tokens of undeserved affection. Pov- 
 erty, sickness, war, insult, and disgrace, together with a 
 host of other evils, equally fearful, are the legitimate conse- 
 quences of sin. And these evils would incessantly afflict 
 
 Q. What does this petition embrace a ? Of whom is the confession of 
 sin required? What has God declared in regard to mankind 1 If then he 
 knows that all men are sinners without their confessions, for what purpose is 
 confession to be made ? What will there be where feelings of humility 
 and penitence exist ? Of what must every one be persuaded who employs 
 this petition consistently ? For what do we pray in this petition b 1 To 
 what do our own convictions bear ample testimony 1 How are we there- 
 fore to regard all the blessings we enjoy 1 What are the legitimate conse- 
 quences of sin ? 
 
 23 
 
262 CONDITION OF PARDON. 
 
 us, were we not shielded from them by the hand of the Al- 
 mighty. It is true, that the blessings already mentioned, 
 and many others are supplied to the proud, the self-right- 
 eous and the impenitent, as well as to the humble and be- 
 lieving ; but it becometh those, who are sensible that these 
 blessings are the free, unmerited gifts of divine benevolence, 
 to make a proper acknowledgment.. 
 
 c. We pray also in this petition that our sins may not 
 rob us of eternal life. " Forgive us our trespasses.'* That 
 is, shield us from the penalty of thy violated law ; for the 
 sake of him who died to appease thy wrath, and to restore 
 to us the smiles of thy reconciled countenance. Whenever 
 we offer this prayer, Christ, the author of human, redemp- 
 tion, must be the prominent object of our thoughts. For 
 his atoning death is the meritorious cause of our salvation : 
 and upon this, every well founded hope of eternal happi- 
 ness is established. (Acts, iv. 12 ; 1 Tim. i. 15.) 
 
 d. The condition annexed. u Forgive us our trespass- 
 es, as roe forgive those who trespass against us" Christ 
 has taught us distinctly in this prayer, and also in his own 
 eminent example, (Luke, xxiiL 34) that we are not only 
 to forgive (Matth. xviii. 22) the injuries inflicted upon us. 
 but that we are even to pray to our Heavenly Father in 
 behalf of our bitterest foes. The fruits of the spirit are long- 
 suffering, gentleness, meekness ; but if instead of these, we 
 entertain feelings of revenge and hatred, we are morally 
 
 Q,. What preserves us from being afflicted by these evils ? To whom 
 are the blessings enumerated supplied ? What should they do who pre 
 sensible that these blessings are the free, unmerited gift of divine bene- 
 volence ? What else do we pray in this petition c ? How may this peti- 
 tion be paraphrased ? Whenever we offer this prayer, who must be the 
 prominent object of our thoughts? What is the meritorious cause of our 
 salvation ? What condition is annexed to this petition dl What has Christ 
 taught us? What are the fruits of the spirit 1 
 
MUTUAL FORGIVENESS. 2G7 
 
 disqualified to receive from God the remission of the pun- 
 ishment due to our sins. We are not to suppose, however, 
 that by exercising forgiveness to our fellow men, we merit 
 pardon at the hand of the Creator, The existence of this 
 spirit of forbearance and lon^-suffering, is only an evidence 
 that we are in a proper frame of mind to implore the pardon 
 of our sins ; and renders it morally right for God to grant 
 us forgiveness in answer to our prayers. Let it be remem- 
 bered, that we have all sinned against an infinite Being ; 
 and that the wrongs we experience from those around us, 
 however aggravated, are not to be compared with our vio- 
 kitions of the divine law. It follows — ■ 
 
 e. That if we forgive not our fellow-men, God will cer- 
 tainly deal with us according to our offences. This we 
 learn from the parable of the merciless servant, related in 
 Matth. xviii. 23-35. His Lord, at his own request, cancel- 
 led a large debt which stood charged against him ; but, un- 
 affected by this act of clemency, he cast his fellow-servant, 
 who owed him only an hundred pence, into prison. And 
 what course did the master pursue, when he heard of this 
 outrageous transaction? He caiised that servant to be 
 punished as he deserved, and required the payment of the 
 ten thousand talents, which were again placed to his ac- 
 count. " So likewise," 7 says the Saviour, "shall my hea- 
 venly Father do also unto you, if ye from your hearts 
 
 Q. If we entertain feelings of revenge and hatred, for what are we 
 disqualified 1 What are we not to suppose, however? Of what is the ex- 
 istence of the spirit of forbearance and long-suffering an evidence? Against 
 whom have we all sinned ? With what are the wrongs we experience 
 from others not to be compared? What follows e? From what do wg 
 learn this ? Where is this parable related ? What did his Lord do at his 
 own request ? How did the servant treat his fellow-servant ? What 
 did the master do when he heard of this outrageous transaction ? How 
 does the Saviour explain this parable ? 
 
268 SIXTH PETITION. 
 
 forgive not every one his brother their trespasses." If, 
 therefore, we address to God the petition , " Forgive us our 
 trespasses, as we forgive those who trespass against us,' 1 and 
 at the same time cherish an unforgiving spirit in our own 
 hearts ; we pray that our sins, instead of being cancelled, 
 may stand registered against us. With what diligence 
 then should we examine ourselves : and how earnestly 
 should we strive to forgive, even as we hope to be forgiven. 
 Sixth Petition. 
 
 "And lead us not into temptation.' 5 
 
 " Properly speaking, God tempts no man to evil ; but we 
 pray in this petition, that God would protect and preserve 
 us from the devil, the world, and our own deceitful hearts : 
 and not suffer us to be seduced by them, into unbelief, des- 
 pair, or any other great and shameful sins : and that though 
 we may be tempted and assaulted by them, we may never- 
 theless conquer, and finally obtain the victory over them/ 7 
 (James, i. 10-15 ; 1 Cor. x. 13 ; Ps. cxxxix. 23, 24.) 
 
 " Let no man say, when he is tempted, I am tempted of 
 God ; for God cannot be tempted with evil, neither tempteth 
 he any man.- 7 (James, i. 13.) When, therefore, we pray : 
 "Lead us not into temptation,' 7 we desire, simpty, that God 
 would shield us from its power, and enable us to resist all 
 its enticements. 
 
 a. We pray that ice may be preserved from the al- 
 lurements of the devil. The personality and agency of 
 Satan, are taught in Scripture as distinctly as any other 
 
 Q. If we employ this petition, and at the same time cherish an unfor- 
 giving spirit, what do we pray ? What should we then do 1 Rehearse 
 the sixth petition. How is this to be understood ? What is written in 
 James i. 13! When therefore we use this petition what do we simply de- 
 sire ? From whose allurements do we pray to be delivered a 1 Where are 
 the personality and agency of Satan taught ? 
 
PERSONALITY OP SATAN. 269 
 
 truths of divine revelation. We are there told that hs was 
 once an angel of light ; that he revolted from the Sovereign 
 of the universe, with others, equally exalted in point of 
 spiritual capacity and happiness, and became the head of an 
 empire, which has ever been opposed to the kingdom of 
 God, and his Son Jesus Christ. The Seriptures also assure 
 us. that he seduced our first parents from the path of inno- 
 cence ; and ever since the fatal moment when man first 
 transgressed the law of his Maker, this arch adversary of 
 the soul has been walking about "like a roaring lion, seek- 
 ing whom he may devour/' (1 Peter, v. 8.) We also learn 
 that this agency is exerted at the same time upon different 
 individuals. But, it is not necessary to ascribe to Satan, the 
 attribute of omnipresence, in order to explain this truth ; an 
 attribute, which, as a created intelligence, he cannot possess. 
 We know that other spirits partook of the guilt of the devil, 
 and were consequently involved in his fall. These are de- 
 nominated his angels : and he may delegate them to execute 
 his purposes, whilst the effects of their combined exertions, 
 may, with propriety, be ascribed to him alone, as the Gne 
 who directs their movements, and whom they all implicitly 
 obey. 
 
 They who deny the personality of Satan, assert, that 
 the various titles which apply to him in Scripture, are 
 figurative, and allude to the evil principle that dwells in 
 the soul of man. But, to say nothing of many passages of 
 sacred writ which distinctly speak of Satan as a created in- 
 
 Q. What are we told in Scripture concerning him ? Whom did he se- 
 duce from the path of innocence ? What has he been doing ever since the 
 fall ? Upon whom is his agency exerted at the same time ? Is it necessary 
 to suppose that he is omnipresent, in order to explain this truth ? How- 
 may he execute his purposes without this ? What do they who deny the 
 personality of Satan assert ? 
 
 23* 
 
270 AGENTS OF SATAN. 
 
 telligence, (John viii. 44) let us direct our attention, for a 
 moment, to one, which proves this assertion to be, not only 
 fallacious, but impious. We are told, (Matt. iv. 1) that 
 " Jesus was led up of the Spirit, into the wilderness, to be 
 tempted of the devil." Was the tempter here spoken of, 
 the principle of evil existing in the pure soul of the spotless 
 Lamb of God ! And yet, such is the conclusion to which a 
 denial of the personality of Satan inevitably leads ; — a 
 conclusion, from which every pious mind unhesitatingly 
 revolts. 
 
 Wicked rnwi may also be said to be the agents of Satan, 
 inasmuch as they often effectually promote his designs, by 
 means of their conduct, their conversation, and their writ- 
 ings. We pray, therefore, in this petition, for protection 
 against the influence of evil examples. We pray, that the 
 revilings of the sinner may not destroy, or lessen our 
 reverence for the perfections and will of the Almighty. 
 And, finally, we pray, that the arguments of infidelity 
 may not weaken our attachment to the truth ; but that our 
 faith in the gospel may perpetually strengthen, and our 
 lives conform more and more to its divine principles. 
 
 b. The world has its pleasures and allurements ; and 
 these win the affections of many away from God, and make 
 them forgetful of moral obligation. Under this head we 
 may class wealth, honor, and even affection, together with 
 all the gratifications of sense.And we are taught to pray, 
 that our attachment to earthly objects . and pursuits, may 
 not be exclusive, but subordinate ; that whilst we attend to 
 
 Q. What passage of the gospel clearly proves the fallacy of this asser- 
 tion ? What may wicked men be said to be ? How do they promote the 
 designs of Satan ? What do we pray therefore in this petition ? What is 
 the influence of the pleasures and allurements of the world ? What may 
 we class under this head ? 
 
POWER OF TEMPTATION. 271 
 
 the duties here allotted us, and partake, with moderation, of 
 the innocent gratifications of life, we may "seek first the 
 kingdom of God and his righteousness," make all our em- 
 ployments subservient to this end, and pledge our best af- 
 fections to God. We are taught to pray, that we may 
 make a proper use of the blessings of providence ; and that 
 we may carefully abstain from all pursuits and pleasures? 
 sinful in themselves, and at variance with moral duty. 
 
 c. The power of temptation also exists in our own 
 hearts, which are by nature, " deceitful above all things, 
 and desperately wicked." Nor are they ever, in this life, 
 so completely conquered by grace, as to render it safe to 
 listen to all their suggestions, and obey all their promptings. 
 The believer is often tempted by those evil inclinations of 
 the soul, which are only half subdued, and which strive 
 continually to re-assert their declining influence. Fre- 
 quently, when the calls of duty are most distinct and ur- 
 gent, he finds some apology for its neglect ; and yields for 
 a season to his love of ease, or human approbation, or else 
 to the fear of human censure. And, like Peter, who de- 
 nied his divine Master, he is sometimes betrayed, by the 
 deceitfulness of his heart, into open acts of transgression. 
 We pray, therefore, in this petition, that the divine Spirit 
 may enable us to pursue the way of obedience, and to 
 overcome the inward risings of sin. 
 
 d. Individuals are often placed in circumstances of 
 
 Q. What are we taught to pray in regard to these ? What use are we 
 to make of the blessings of providence ? From what are we to abstain ? 
 Where else does the power of temptation exist c? What is said of our 
 hearts ? By what is the believer often tempted .? What do these evil in- 
 clinations strive continually to do, in his case ? Frequently, when the 
 calls of duty are most distinct and urgent, what does he find? To what 
 does he yield? Into what is the believer often betrayed by the deceitful- 
 ness of his heart ? 
 
272 SEVENTH PETITION. 
 
 trial, that their 'professions of love to God, and their 
 faith in his promises, may he tested. Thus the Lord 
 led the Israelites, during forty years, in the wilderness, to 
 humble them, and to prove them, and to know what was 
 in their hearts, and whether they would keep his command- 
 ments. (Deut. viii. 2.) And we are taught to pray for the 
 sustaining grace of God, that our confidence in his promi- 
 ses may not be shaken : and that our hearts may ever re- 
 spond to the pious determination of Job, amid all the 
 temptations to which, in the movements of divine provi- 
 dence, we may be exposed : " Till I die I will not remove 
 mine integrity from me." (Job xxvii. 5.) 
 
 Seventh Petition. 
 
 "But deliver us from evil." 
 
 " We pray in this petition, as in a summary, that our 
 heavenly Father would vouchsafe to deliver us from every 
 evil and suffering, whether it affect the soul or the body, 
 property or character ; and at last, when the hour of death 
 shall arrive, grant us a happy end, and graciously take us 
 from this world of imperfection and sorrow to himself in 
 heaven." (Gen. xxxix. 9. Ps. xciv. 19. 2 Tim. iv. IS.) 
 
 The evils to which we are exposed in life, may be 
 classed, as follows : 
 
 a. Temporal. These are, sickness ; the loss of proper- 
 ty, or reputation ; the death, or treachery of friends ; po- 
 verty, etc. 
 
 Q,. In what circumstances are individuals often placed ? For what pur- 
 pose? Mention an example. Why were the Israelites detained in the 
 wilderness during forty years 1 For what are we taught to pray in refer- 
 ence to these circumstances of trial ? Why are we to pray for the sus- 
 taining grace of God 1 What was the determination of Job 1 Rehearse 
 the seventh petition. How is this to be understood ? To what two classes 
 of evils are we exposed ? Mention some of the first class ? 
 
SPIRITUAL EVILS. 273 
 
 b. Spiritual. These are doubt, care, sorrow, tempta- 
 tion, the fear of divine displeasure, etc. 
 
 c. Such experiences are inseparable from life, and many 
 of them are frequently intended as trials of faith, or as chas- 
 tisements, mercifully inflicted to arrest the soul in its ca- 
 reer of guilt, and to inspire it with a sense of duty. There- 
 fore — 
 
 d. We are not to suppose that the afflictive visitations 
 of providence, often experienced by individuals in an ex- 
 traordinary degree, are the evidences of divine wrath : for 
 the recorded sufferings of some of the most devoted ser- 
 vants of God, have been intense beyond a parallel. For 
 proof of this, the reader is referred to the history of Job ; 
 and to that of the Saviour himself, who was a a man of 
 sorrows, and acquainted with griefs.' 7 
 
 e. Nor is it to be expected, that our petitions for deliver- 
 ance from the trials of life, will, at all times, be answer- 
 ed. The sufferings of Job were protracted : Joseph be- 
 came an exile from his father's house, and encountered 
 many trials, before his elevation to offices of honor and re- 
 sponsibility, in the land of Egypt : and the prayer of Jesus, 
 " Father, if it be possible, let this cup pass from me," could 
 not, in the very nature of the case, be granted. It follows, 
 that even this petition must be offered up in the spirit of 
 resignation ; for, though clouds of sorrow may lower upon 
 the Christian's path, the rays of hope and joy will pene- 
 trate the surrounding gloom, and beam upon his soul: 
 and he will feel the conviction, that • God is love/ and that 
 
 Q. Mention some of the second class, (spiritual. ) For what purpose 
 are such experiences frequently intended cl What are we therefore not to 
 suppose d\ Give some examples of the sufferings endured by the most de- 
 voted serrants of God. What are we not to expect e? Mention examples 
 of protracted suffering ? What follows ? 
 
274 CONCLUSION. 
 
 even the chasetisments of his hand, are the proofs of his 
 unwavering affection. 
 
 Conclusion. 
 
 "For thine is the kingdom, and the power, and the 
 glory, for ever and ever. Amen." 
 
 " The word amen, signifies the assurance, that such pe- 
 titions are acceptable to my Father in heaven, and heard 
 of him ; for he himself has commanded us thus to pray, 
 and has promised to hear oar supplications. Amen, amen, 
 signifies yea, yea, it shall be so." 
 
 a. Thine is the kingdom. This is the acknowledg- 
 ment of God's universal empire ; and that he alone, as the 
 creator and upholder of all things, has a claim to our wor- 
 ship. It is also the ascription of praise, and may be thus 
 paraphrased : " We adore ihee, as that infinite being, who 
 rules among the armies of heaven, and among the na- 
 tions of the earth ; the regulations of thy government, are 
 destined to accomplish all the wise and glorious determina- 
 tions of thy will." It is the avowal of the Christian's alle- 
 giance to his Maker. " Thou hast a right to govern, and 
 thy dominion shall be established in my heart." It attri- 
 butes to the Almighty, the control of all events, He brings 
 the purposes of the wicked to naught, or else directs them 
 to the fulfilment of those great designs of his moral admin- 
 istration ; the advancement of his own glory, and the hap- 
 piness of all the faithful subjects of his empire, 
 
 b. Thine is the power. This is also the language of 
 adoration. Again: it is an argument, which the believer 
 
 Q,. What may be said of the chastisements of God ? Repeat the conclu- 
 sion of the Lord's prayer. VHfeat signifies the "word Amen ? Thine is th* 
 kingdom— of what is this the acknowledgment] How else may it be re- 
 garded"? How may it be paraphrased ? Of what is it the avowal ? What 
 does it attribute to the Almighty ? What does he do in regard to the pur- 
 poses of the wicked ? Thine is the power — of what is this the language 1 
 
CONCLUSION. 275 
 
 employs to secure an answer to his prayers. "Thou art 
 able to grant me every blessing I need." It is also the ex- 
 pression of filial confidence : "I have none in heaven but 
 thee, and there is none upon earth whom I desire beside 
 thea ; for thou, and thou alone, art mighty to save." 
 
 c. Thine is the glory. The goodness, power, conde- 
 scension,, wisdom and forbearance of God, are manifested 
 in all the gifts, and merciful regulations of his providence ; 
 and also in the arrangements of his grace, which secure to 
 the believer, the hope, and the promise of eternal life. 
 Therefore, the glory of our present happiness and future 
 joy, belongs to the Creator. 
 
 d. For ever and ever. These ascriptions of praise are 
 addressed to the Almighty, not only by the saints on earth, 
 but by all the redeemed in heaven, and by the angels who 
 surround his everlasting 1 throne: and throughout eternal 
 ages, (forever and ever) all holy beings will swell, and pro- 
 long the chorus of their gratitude, to Him who is the foun- 
 tain of all their joys. 
 
 e. Amen, when employed at the close of a prayer, ex- 
 presses a strong desire that our petitions may be heard and 
 answered : and that " every good, and every perfect gift " 
 may be freely granted us.. 
 
 Q. For what purpose does the believer employ It as an argument ? Of 
 what is it also the expression 1 Thine is the glory — why does- the glorv of 
 our present happiness and future joy belong to the Creator? Forever and 
 ecer — what are we to understand by this ? What does Amen signify when 
 employed at the close of a prayer 1 
 
276 BAPTISM. 
 
 PART FOURTH. 
 
 OF THE SACRAMENT OF BAPTISM. 
 
 " Baptism is not mere water : but it is that water which 
 the ordinance of God enjoins, and which is connected with 
 God's word." 
 
 " It is enjoined in that command which our Lord Jesus 
 Christ gave to his disciples : (Matth. xxviii. 19.) "Go ye 
 and teach all nations, baptizing them in the name of the 
 Father, and of the Son. and of tire Holy Ghost.'" 
 
 " It causes the forgiveness of sin. redeems from death and 
 the devil, and gives everlasting salvation to those chat be- 
 lieve : as the word and promise of God declare." (Gal. iii. 
 26, 27.) 
 
 The words and. promises of God are •• those. In which 
 our Lord declares. (Mark, xvi. 16.) "He. that believeth. 
 and is baptized, shall be saved ; but he that beiieveth not. 
 shall be damned. r; 
 
 " It is not the water that produces these effects, but the 
 word of God. which is connected with the water, and our 
 faith confiding in this word of God in the use of baptismal 
 water. For. without the word of God. the water is mere 
 water, and no baptism ; but, with the word of God. it is a 
 baptism, that is, a merciful water of life, and a Layer of re- 
 generation in the Holy Ghost : as St. Paul says to Titus, 
 (iii. 5, 6.) "'According to his mercy hath he saved us by the 
 
 Q. Of what does the fourth part of the Catechism treat ? What is bap- 
 tism 1 What is that commandment of God which enjoins it ? What are 
 the benefits of Baptism? Which are these words and promises of God? 
 How can water produce such great effects 1 
 
THE SACRAMENTS. 277 
 
 working of regeneration and the renewing of the Holy 
 Ghost ; which he hath shed on us abundantly through Je- 
 sus Christ our Saviour/' that thereby we might be made 
 righteous, and be heirs according to the hope of everlasting 
 life." (1 Peter, hi. 21.) 
 
 Water baptism " signifies, that the old Adam, with all 
 sinful lusts and affections, should be drowned and destroy- 
 ed by daily sorrow and repentance ; and that a new man 
 should daily arise, that shall dwell in the presence of God 
 in righteousness and purity forever. (Col. hi. 3.)" 
 
 " St. Paul, in his epistle to the Romans, (vi. 4.) says : 
 a We are buried with Christ, by baptism, into his death ; 
 that, like as he was raised up from the dead, by the glory 
 of the Father, even so we also should walk in newness of 
 life/' 
 
 Two sacraments were instituted by Christ ; the one, 
 namely, the last supper, just previous to his death ; the oth- 
 er, baptism, after his resurrection, It was then he gave the 
 express command to his apostles : " Go ye, and teach all 
 nations, baptizing them in the name of the Father, and of 
 the Son, and of the Holy Ghost f although the rite was 
 administered in his own case, by John the baptist, about the 
 time he entered on the work of his ministry, from which we 
 may indeed, date its institution ; for it is certain, that the 
 disciples of Jesus, during the early period of his ministry, 
 performed this rite under the direction of their divine mas- 
 ter. (John, iv. 2.) These ordinances (Baptism and the 
 Lord's supper) are called sacraments, because they are 
 
 Q,. What does such water-baptism signify ? Where is this said in the 
 
 Scriptures? How many sacraments were instituted by Christ? Name 
 
 them. When did he give the command to his apostles, " Go ye into all the 
 
 world, and teach all the nations, baptizing," etc. ? By whom was the rite 
 
 administered in his own case ? 
 
 2 
 
2TS NATURE OF BAPTISM. 
 
 among the established means of grace, and because the 
 richest spiritual blessings descend upon those, who observe 
 them conscientiously, and in the spirit of faith and prayer. 
 
 Baptism. 
 May be considered, in reference to 1. its nature ; 2. its 
 subjects ; 3. the advantages which it confers : and, 4. the 
 obligations imposed in its administration. 
 I. Nature of Baptism. 
 
 a. It is a divinely instituted ordinance. It has been 
 appointed and sanctioned by the same authority, which has 
 proclaimed to man every other doctrine and obligation of 
 Christianity. Hence, every one who believes the gospel to 
 be a divine revelation, acts a very inconsistent part, and 
 treats with contempt a positive injunction of the Messiah, 
 as long as he refuses to comply with that direction of Peter 
 to the assembly which he addressed on the day of pentecost. 
 « Be baptized every one of you, in the name of Jesus Christ." 
 (Acts, ii. 38.) The very command. c - baptize all nations," 
 implies a duty ) to be performed by every individual to 
 whom the gospel is proclaimed ; just as the command to 
 preach repentance and faith, implies that it is the duty of ail 
 men to repent and believe. 
 
 b. Baptism is also an initiatory rite. It was instituted as 
 the means, and the only means, of receiving persons into 
 communion with the visible church. And they who neg- 
 lect this ordinance, debar themselves from all the privileges 
 of church-fellowship. They can have no voice in the ap- 
 
 Q,. Why are baptism and the Lord's supper called sacraments ? How 
 may baptism be considered 1 What may be said of the nature of baptism al 
 Hence, what follows ? What does the command. •• baptize all nations," 
 imply? By whom is this duty to be performed? What else may be said 
 of the nature of baptism b ? For what purpose was it instituted? From 
 what do they who neglect this ordinance debar themselves ? 
 
EMBLEMATIC. 279 
 
 pointment of officers to preside over its interests. They 
 are deprived of that care which the church is required to 
 exercise over its members. They cannot approach the al- 
 tar, and commemorate the dying love of Christ, in the way 
 of his appointment. 
 
 Baptism, it is true, is not absolutely essential to salvation ; 
 for many infant souls are taken from the world, before they 
 have been received, by means of this ordinance, within the 
 pale of the visible church ; and there may be circumstances, 
 in the case of adults, which necessarily prevent the admin- 
 istration of the rite. Whether the duty can be neglected 
 with safety, by professed believers, when they enjoy the 
 opportunity of its performance, is a question, which cannot 
 be answered in the affirmative. Under these circumstan- 
 ces, its neglect must be classed with every other neglect of 
 revealed obligation ; it is therefore sinful, and must meet 
 the divine displeasure. 
 
 c. Baptism is emblematic of that moral purification, 
 which is effected in the soul of the believer, by means of 
 the truths of inspiration ; together with the accompanying 
 influences of the Holy Ghost. It is, therefore, a matter of 
 no consequence, whether the quantity of water employed 
 in the administration of the ordinance, be more or less ; or 
 whether the rite be performed by sprinkling or immersion. 
 In the utter absence of all Scriptural testimony, in favor of 
 the latter mode, to the exclusion of the former ; it is left for 
 every one to choose between the two, as circumstances, or 
 conscience may dictate. In the case of infants, and the 
 
 Q. Of what are they deprived ? How do you prove that baptism is not 
 essential to salvation ? Who arc without excuse for neglecting this duty ? 
 Of what is baptism emblematic ? What is therefore a matter of no conse- 
 quence ? In the utter absence of all scriptural testimony in favor of one 
 mode of administration, to the exclusion of the other, what is left for every 
 individual ? 
 
280 SUBJECTS OF BAPTISM. 
 
 sick, sprinkling is evidently to be preferred ; and in every 
 other case, inasmuch as the rite is only symbolical, and as 
 its administration, to be availing, must be accompanied by 
 repentance and faith, the quantity of water employed, can 
 be of no conceivable importance. Therefore it may be in- 
 ferred, that, in as far as the mere symbol is concerned, 
 sprinkling answers fully the end of the institution. 
 
 2. Subjects of Baptism. 
 
 a. In the case of adults, we are distinctly informed who 
 are the proper subjects of baptism, by the Redeemer him- 
 self. (Mark, xvi. 16.) " He that believeth, and is baptized, 
 shall be saved." It is evident, from, the last clause of this 
 passage : " he that believeth not, shall be damned," that it 
 was the object of Christ, not to represent baptism as being 
 essential to salvation, but to declare the necessity of faith, 
 in order to secure the benefits of the ordinance. " The 
 baptism which saves us, is not the putting away the filth of 
 the flesh, but the answer of a good conscience toward God." 
 (1 Peter, hi. 21.) And it is required of those, who have 
 not been baptized daring infancy, and wish to be admitted, 
 by means of this ordinance, into communion with the visi- 
 ble church, to believe in the divine authority of the religion 
 of Christ, and to accede to its terms of reconciliation with 
 the Father, (repentance, faith, and obedience;) otherwise, 
 the administration of the rite is a mere nullity, and of no 
 avail 
 
 b. Pedo-baptism is universally practiced in the Lutheran 
 
 Q,. Which mode is preferable in the case of infants and the sick ? By 
 what must the administration of the rite be accompanied, to be availing ? 
 Who must exercise this faith, in the case of infants? A. The parents. 
 When do they become responsible for its exercise 1 A. When they arrive 
 at years of discretion. Who among adults are the proper subjects of bap- 
 tism I How are such to secure the benefits of the ordinance ? What is 
 the baptism which saves us ? What may be said of infant baptism ? 
 
INFANT BAPTISM. 281 
 
 church; nor is there any question among its members, in 
 regard to the propriety and validity of the ordinance, as ad- 
 ministered to infants. A simple statement of the arguments 
 generally advanced in favor of this custom, will be given 
 hereafter ; and the obligations, that devolve upon every 
 Christian parent, whose children are consecrated to God, 
 by means of this solemn rite, will be detailed. 
 3. Advantages of Baptism. 
 These may be thus briefly enumerated. 
 
 a. The subjects of this ordinance enter into a covenant 
 with God ; and if they comply with the conditions of this 
 covenant, on their part, they have the assurance that the 
 Almighty will grant them every spiritual blessing. That 
 is, if they truly repent of their sins, and exercise faith in 
 the atoning merits of the Lamb, and "continue instant 
 in prayer f their sins will be fully pardoned, and they will 
 enjoy the protecting influences of the divine spirit, and be 
 enabled " to persevere, even unto the end." 
 
 b. It is a strong incentive to piety. They who have 
 thus entered into a covenant with the Creator, are sensible 
 that they stand in a new relation to Him, and their fellow 
 men. They have assumed obligations, and acknowledged 
 responsibilities, the most sacred and binding. They are 
 pledged, by their voluntary promises, to pursue a course of 
 action to which they have been, hitherto, strangers. And 
 they are surrounded by a cloud of witnesses, in heaven, 
 and on earth, and in hell ; all of whom, though influenced 
 by opposite feelings, watch with intense interest, the result 
 
 Q,. Advantages of baptism. Into what do the subjects of this ordinance 
 enter ? If they comply with the conditions of the covenant on their part, 
 what assurance have they ? To what is this ordinance a strong incentive ? 
 Of what are they sensible who have thus entered into a covenant with the 
 Creator ? What have they assumed and acknowledged ? To what are 
 they pledged ? By whom are they surrounded ? 
 
 24* 
 
282 ADVANTAGES OF BAPTISM. 
 
 of this new movement on the part of the sinner. These 
 considerations, tend to animate the soul in its heaven-ward 
 progress; and inspire it with a degree of ardor, which 
 would be unfelt, were it not for these and the like excitina- 
 causes. Before the sinner enters into this covenant rela- 
 tion with his Maker, his conduct has but little comparative 
 influence in enticing others into the mazes of sin ; but after 
 this relation is established, his example must be instrumen- 
 tal in effecting a vast amount of good or evil ; he is either 
 a light, to guide others to happiness, or a stumbling block* 
 in the way of their everlasting enjoyment. 
 
 c. Christians " are bound to endeavor to restore such of 
 their number, as are overtaken in a fault, in the spirit of 
 meekness ; to admonish and warn open offenders ; and, if 
 necessary, to reprove them with the utmost seriousness. 
 with a view to recover them from the error of their ways/' 
 (Liturgy, p. 87.) The subjects of baptism, therefore, enjoy 
 the benefits of that spiritual supervision, which is exercised 
 in every congregation, where there exists a well regulated, 
 and wisely administered discipline. 
 
 d. Children, baptized during infancy, and whose pa- 
 rents are actuated by a sense of their weighty obligations, 
 enjoy the benefits of religious instruction; and they are 
 thus (often savingly) enlightened, as regards their own 
 duty to God and their fellow-men. It should form a part 
 of this instruction, to acquaint the child with the nature of 
 that covenant, into which his parents have entered, in his 
 behalf. The language of the believing parent should be. 
 u my child, you have been dedicated to God, in baptism : 
 
 Q. What tendency do these considerations exert ? What is the exam- 
 ple of the professed believer destined to effect ? What are Christians bound 
 to do in their intercourse with each other c ? What, therefore, do the sub- 
 jects of baptism enjoy ? What benefits do children derive from this ordi- 
 nance d 1 What should form a part of this instruction ? 
 
OBLIGATIONS IMPOSED. 383 
 
 to that God whom you arc bound to love and serve, as 
 your creator, preserver, benefactor and redeemer; and by 
 this act you have been united to his visible kingdom.' 5 
 When the child understands fully, by means of a course of 
 teaching adapted to his mental powers, the nature of the 
 baptismal covenant, and the reasonableness of the obliga- 
 tions which it involves, the very knowledge of the relation 
 which he sustains to the church, and to its supreme Head, 
 must exert a happy tendency upon the mind and heart. 
 And thus, the offspring of Christian parents, w T ho, in their 
 infancy have been united to the church, are gradually pre- 
 pared to " confirm and ratify the solemn promises, made at 
 their baptism, renewing and assuming the same for them- 
 selves." 
 
 4. Obligations imposed in the administration of the 
 ordinance. 
 
 a. These are acknowledged and assumed in the very 
 promises of the adult subject. He resolves " to renounce 
 all sinful desires and works, and. by the help of God, to 
 adorn his profession by a holy life and conversation/' He 
 is to advance in spiritual knowledge ; to die daily unto 
 sin ; and to exercise a living, practical faith in the Son of 
 God. So that it may be said of him : " Thou art washed, 
 thou art sanctified, thou art justified, in the name of the 
 Lord Jesus, and by the spirit of our God." 
 
 b. Responsibilities of parents. These will be detailed, 
 after a brief statement of the arguments usually advanced 
 in support of 
 
 Q. In what way does this instruction benefit the child ? For what 
 are the offspring of Christian parents gradually prepared? Obligations im- 
 posed. What does the adult subject of baptism promise to renounce ? In 
 what is he to advance 1 Unto what is he to die daily ? What is he to ex- 
 ercise % For what purpose 1 
 
 p 
 
284 REASONS FOR INFANT BAPTISM. 
 
 Infant Baptism. 
 These arguments may be reduced to the following : 
 
 a. The general command : •• Go ye. and make disciples 
 of all nations, baptizing them in the name of the Father. 
 and of the Son. and of the Holy Ghost." embraces ail man- 
 kind, without any reference to age. 
 
 b. Particular directions in regard to infant baptism, were 
 not given by Christ, or his apostles, because it was already 
 a practice among the Jews to receive infants into the 
 church : and. therefore, these directions would have been 
 superfluous. 
 
 c. Christ himself has taught us. that little children pos- 
 sess every moral qualification for this rite, and that none 
 are better prepared to join the assembly of the saints. His 
 language is: " Sutler the little children to come unto me. 
 and forbid them not : for of such is the kingdom of God. 
 Verily I say unto you. whosoever shall not receive the king- 
 dom of God as a little child, he shall not enter therein." 
 (Mark x. 14. 15.) Here the Saviour declares that infant 
 souls are prepared to enter heaven, and acknowledges little 
 children as members of his visible church. 
 
 d. The aid dispensation was a type of the nev:. and as 
 the Lord's Supper was instituted in room of the Passover. 
 it may be safely inferred that baptism was intended to take 
 the place of circumcision, and. like that initiatory rite, was 
 to be administered to infants as well as adults. 
 
 e. We read, in the gospel, of whole families, who were 
 baptized, and though we have no positive testimony that 
 
 Q,. What command did the Saviour give to his apostles a ? Whom 
 does this command embrace? "Why were particular directions in regard 
 to infant baptism not given b ? What has Christ himself taught us c 1 
 What does the Saviour here declare ? Of what was the old dispensation 
 a type? In room of what was the Lord's supper instituted ? In room of 
 what may we infer that baotism was instituted ? 
 
TESTIMONY OF OKI G Elf. 2S5 
 
 these families embraced juvenile members, it is highly pro- 
 bable that such was the case. 
 
 /. It was customary to baptize infants ill the ancient 
 Christian church. The testimony of Origen, on this 
 point, is decisive. Origen was the most eminent among 
 the early fathers, and lived during the early part of 
 the third century. He mentions, that the custom of bap- 
 tizing infants was founded on apostolic tradition. He was, 
 himself, the son of Christian parents, and this rite was 
 doubtless administered in his own case, during the period 
 of his infancy. 
 
 From these considerations, it is evident that the custom 
 of infant baptism has been very properly retained in the 
 church. It is now practised by most evangelical denomi- 
 nations : though the obligations imposed upon parents. 
 by the administration of the rite, appear to be, by many, 
 very imperfectly understood : or at least, very little regard- 
 ed. We shall make no apology, therefore, for glancing at 
 these obligations in this connection, although the subject of 
 parental duty, has been already touched upon, elsewhere. 
 
 1. Here, let it be remembered, that parents are the pro- 
 per persons to dedicate their children to God, by means of 
 this solemn ordinance. They have been entrusted by the 
 Creator, with the guardianship of their own offspring, and 
 they are the individuals who ought to assume the obliga- 
 tions, involved in the act of presenting a child, as an offer- 
 ing to the Almighty. These remarks lead us to advert, 
 
 Q. What do we read in the gospel of whole families c ? What was 
 customary in the ancient Christian church/? What is the testimony of 
 Origen? From these considerations what is evident ? By whom is infant 
 baptism now practised? What appears to be very imperfectly understood, 
 or at least, very little regarded ? Who are the proper persons to dedicate 
 children to God by means of this solemn lite 1 With what have they been 
 entrusted ? 
 
2SG SPONSORS. 
 
 2. To the custom (which has hitherto prevailed to an 
 unfortunate extent) of providing sponsors : who become 
 the representatives of the parents, and assume, in the very 
 promises they make, the whole weight of parental responsi- 
 bility. Now this custom is. in most cases, evidently wrong. 
 and worse than useless, because, during; the life of the pa- 
 rents, the child is more or less influenced by parental pre- 
 cept and example : and the sponsors, even if they are sen- 
 sible of the sacred relation which they sustain to the child. 
 are unable, adequately, to perform the duties which that 
 relation embraces. There are very few circumstances, in- 
 deed, which justify the adoption of this long-prevailing 
 practice ; and these circumstances must be very peculiar. 
 If. for instance, an only surviving parent were about to 
 leave the world, that parent might entrust the religious 
 training of a beloved child to some pious friend : the rela- 
 tion of sponsor would, in this case, be established on a proper 
 basis. But. in general, the practice ought to be abandoned. 
 
 Besides, these sponsors are frequently young, thoughtless, 
 and utterly ignorant of the nature of the relation into 
 which they enter. They do not know that they arc the 
 representatives of the parents, and that they are bound by 
 the very act of • standing up with the child.' (as it is usually 
 termed) to exercise a watchful care over all his actions. 
 and to influence and control his principles by their pre- 
 cepts and example. The moment the solemn rite has been 
 performed, they dismiss the subject from their minds ; and 
 perhaps never think of the spiritual welfare of the child, 
 whose guardianship they have injudiciously assumed. 
 
 Q,. What custom has prevailed to an unfortunate extent ! What do 
 sponsors become ? \\ 'hat do they assume in the very promises they make? 
 Why is this custom, in most ease-, wrong, and worse than useless ? What 
 circumstances would justify this practice ? 
 
ERRONEOUS VIEWS. 2S7 
 
 3. A very strange misapprehension also prevails, in the 
 minds of many parents, in reference to baptism itself. 
 They regard this rite as being necessarily invested with a 
 saving efficacy ; and they consider its performance, essen- 
 tial to the eternal happiness of their children. This opin- 
 ion is by no means general in the Lutheran church : there 
 are, comparatively, but few who entertain it : but did it pre- 
 vail only in a single congregation, or in an individual mind, 
 its very existence would call for animadversion. "Wad- 
 dington, in his history of the church, thus alludes to the 
 origin of the sentiment. U A great proportion of those bap- 
 tized in the first ages were, of course, adults, and since the 
 church was then scrupulous to admit none among its mem- 
 bers, excepting those whose sincere repentance gave pro- 
 mise of a holy life, the administration of that sacrament 
 was in some sense accompanied by the remission, not only 
 of the sin from Adam, but of all sin that had been previous- 
 ly committed by the proselyte — that is to say, such abso- 
 lution was given to the repentance necessary for admis- 
 sion into Chrisfs church. In after ages, by an error com- 
 mon in the growth of superstition, the efficacy inherent in 
 the repentance was attributed to the ceremony P Infant 
 baptism can be availing therefore, only in as far as parents 
 exercise faith in the promises of God, (Acts, ii. 39) and ful- 
 fill their solemn vows made at the altar, which bind them to 
 educate their children in the precepts and doctrines of re- 
 vealed truth. 
 
 The erroneous opinion, that the baptism of a child is in- 
 separably connected with its salvation, gives rise to two 
 evils. 
 
 Q. What misapprehension prevails in the minds of many parents? How 
 may the origin of this sentiment he accounted for 1 To what evils does 
 this opinion give rise ? 
 
2&S RELIGIOUS INSTRUCTION. 
 
 1. K the child is taken from the world before this solemn 
 rite is performed, the parent deeply laments the circum- 
 stance, under the false impression that the child is lost for- 
 ever. 
 
 2. Those who believe that the salvation of their offspring 
 depends solely on the mere performance of this rite, are too 
 apt to neglect that instruction, which, implanted in the 
 youthful mind, serves to train up the soul for heaven. The 
 child has been baptized, and that is enough. The mind 
 unimpressed with holy thought, and unenriched with pure 
 religious feeling, becomes the home of every evil concep- 
 tion : and the neglected soul of that immortal being is per- 
 haps lost in consequence of a carelessness, that has origina- 
 ted in the misunderstanding of a simple doctrine of the 
 word of God. 
 
 It follows that parents who offer their children in bap- 
 tism, are most solemnly pledged to educate them " carefully 
 in the gospel of our Lord Jesus, and teach them to walk 
 according to its holy commandments."' (Liturgy, p. 60.) 
 The following considerations are addressed to parents who 
 acknowledge this obligation. And the only apology for 
 this length, must be the fact, that the fondest hopes of the 
 church are centred in the faithful discharge of parental du- 
 ty ; whilst it is inseparably associated with the usefulness 
 and happiness of each succeeding generation. And here 
 we remark — 
 
 4. That it is highly essential for Christian parents, whose 
 children are united, by baptism, to the visible church, to 
 commence this course of religious instruction, at a very 
 early age. Every child is soon old enough to comprehend 
 some of the most important doctrines of the religion of the 
 
 Q. At what time are parents to commence a course of religious instruc- 
 tion? 
 
EARLY MENTAL DEVELOPMENT. 2S9 
 
 Bible. As soon as his mental powers are sufficiently de- 
 veloped to admire the beauty of a flower, or the song of a. 
 bird, he is old enough to be told who has furnished these 
 sources of delight to man. As soon as he can lisp, he is 
 old enough to lisp the name of his Creator, and to cherish 
 some idea, though faint and indistinct, of his goodness and 
 power. Parents often find it difficult to restrain the way- 
 wardness of their offspring, and to subdue their passions, 
 even at the early age of three or four years ; but I venture 
 to say, that nine times out of ten, this unfortunate circum- 
 stance grows out of their own neglect. They do not watch 
 with sufficient carefulness, those developments of mind 
 which begin at a very early period of life ; and supposing 
 their children to be too young to reap any benefit from in- 
 struction, before they are four or five years old, they neglect 
 laying the foundation of religious principle, at the very time 
 when the heart is most susceptible of impression. 
 
 There is a process of education going on in the minds of 
 all children, as soon as they begin to notice objects around 
 them, and distinguish one from another. They are taught 
 by observation. They watch the feelings of their parents, 
 their manifestations of anger ; and many circumstances that 
 would be unnoticed by maturer minds, often produce an 
 abiding impression on the characters of these little ones, 
 whose powers of discrimination between good and evil, are 
 often more active than we are apt to suppose. At length 
 
 Q. What is every child soon old enough to understand ? To what may 
 we frequently trace the circumstance, that parents often find it difficult to 
 restrain the waywardness of their offspring, even at the early age of three 
 or four years 1 What do they not watch with sufficient carefulness 1 What 
 is there going on in the minds of all children, as soon as they are old 
 enough to notice objects around them ? How are they taught ? What do 
 they watch ? What is the result of this t 
 
 25 
 
290 PARENTAL RESPONSIBILITY, 
 
 the parent discovers the evil disposition of his child. The 
 conviction comes upon him like a flash. The child is stub- 
 born, intractable, and spiteful ; and the parent wonders how 
 this disposition has been so suddenly created, when in fact 
 it has been gradually, though imperceptibly formed, by the 
 influence of existing circumstances. In this case, the child 
 lias been left to himself, and his young, uncultivated mind, 
 in its neglected state, has grown full of rank desires and 
 passions ; or rather, the desires and passions, that belong to 
 human nature, have taken deep root in its rich soil. Hence 
 the importance of impressing the mind with religious senti- 
 ments and feelings at a very early period of life. Religious 
 truths, thus early sown, may be compared with the acorn, 
 planted among thorns and weeds. It springs out of the 
 ground, and for a time seems to struggle for the mastery 
 with the vile things that grow around it. But it soon rises 
 above them, and attains strength and majesty, until it be- 
 comes a lofty tree with wide spreading branches : and then 
 though thorns and weeds still spring up beneath it, they 
 soon die and wither in its shade. Implant religious princi- 
 ples into the warm, susceptible heart of the child, and they 
 will in most, if not all cases, eventually gain the ascenden- 
 cy over its sinful longings and base passions. Neglect this 
 education, until the existence of an evil, stubborn, wayward 
 nature is strongly demonstrated ; and you will find it diffi- 
 cult, if not impossible, to quell, or influence their sinful de- 
 sires. Persons often wonder, when they see the child of 
 pious parents, prodigal and infamous in after life. But the 
 question here arises, have not these parents, in some in- 
 stances, neglected the religious education of their offspring 
 too lo?igj until they could not lead them in the paths of vir- 
 tue, in consequence of the triumphant influence which sin 
 was suffered to gain over their hearts. There was Newton, 
 
NEWTON. 291 
 
 an eminent example of piety. He never forgot the teach- 
 ings of a fond mother, though deprived of her tender care 
 and watchful supervision at an early age, and soon thrown 
 amid scenes where he became the basest of the base. The 
 lessons of his childhood, dwelt upon his memory like guar- 
 dian angels, to save him from ruin. Their soft whispers 
 were heard above the noise and revelry of dissipation ; and 
 though the struggle was long, and arduous, and sometimes 
 doubtful, they finally triumphed, and Newton became a bril- 
 liant light in the world, and an able advocate of those prin- 
 ciples of truth, which had been implanted in his young 
 mind. How evident it is, that every parent has something 
 more to do, than merely to see that the external rite of bap- 
 tism is administered to his child ! How evident, that the 
 ordinance itself is useless, unless its subject is brought un- 
 der the influence of a course of instruction, that will pave 
 the way for the acquisition of eternal happiness. 
 
 Let us, for a moment, view this subject in another light. 
 The work of every parent is intimately connected with 
 that of every minister of the gospel. Here is a world to 
 be evangelized and saved. And of whom is this world 
 composed? It is composed, in part. Christian parents, of 
 your children, and they will soon stand in your places. 
 Every father and mother are at the head of a small band 
 of immortal spirits, waiting to be conducted to happiness ; 
 their characters to be moulded, and all their feelings to be 
 controlled by those who guide them. And, O, it is agony 
 to reflect, that this sacred trust is often violated, and that 
 these undying souls are frequently deceived and ruined by 
 those who ought to protect them. And yet such, it is to 
 be feared, is the case, even among those from whom we 
 are authorised to expect better things. Ministerial exer- 
 tion may counteract, in part, the sad effects of parental 
 
392 PREPARATORY INSTRUCTION. 
 
 negligence. Sunday school, Bible class, and catechetical 
 instruction, may compensate, in a measure, for the want 
 of religious culture at home. But are not these efforts de- 
 prived of more than half their efficacy ; are they not often 
 entirely frustrated, because the child, who has access to 
 these means of grace, receives no encouragement from his 
 parents, to persevere in his search after eternal life ? When 
 the minister of the gospel administers the rite of baptism 
 to the child of Christian parents, he confidently entrusts to 
 these parents the spiritual training of that child, and looks 
 forward, with hope, to the day when, having enjoyed for 
 years the advantage of their pious counsels and prayers, he 
 will be prepared to confirm and ratify their solemn vows, 
 and assume them for himself. What a different aspect 
 would the church present, were not this hope so often dis- 
 appointed ! 
 
 Preparatory Instruction. 
 If it is the duty of parents to train up their children for 
 usefulness in life, and for everlasting bliss in heaven, it is 
 equally the duty of the young, to profit by all the means 
 of grace within their reach. Among these means, as they 
 exist in the Lutheran church, catechetical instruction holds 
 a conspicuous place. Consisting of a familiar explanation 
 and close application of the doctrines and precepts of the 
 word of God, it cannot fail, if the investigation, to which it 
 leads the mind of the catechumen, is prayerfully conducted, 
 of producing a happy impression on the heart. Though 
 this course of instruction is preparatory to confirmation, the 
 latter does not necessarily follow it ; as those members of 
 the class alone, are expected to confirm the promises made 
 
 Q. What is the. duty of the young ? Among these means, as they exist 
 in the Lutheran church, what holds a conspicuous place \ 
 
CONFIRMATION. 293 
 
 at their baptism, who feel constrained, by a sense of duty, to 
 devote themselves to the service of God. 
 
 Confirmation 
 
 Is nothing else than the act of admitting adult believers 
 to all the privileges of church membership, after a public 
 profession of faith, and therefore, as the same custom pre- 
 vails, essentially, among all Christian denominations, no 
 argument need be advanced in its defence.* The follow- 
 ing remarks, are addressed particularly to catechumens, and 
 are intended to aid them in the decision of the question, 
 whether they are prepared to consecrate their services to 
 the Almighty, as well as to urge the performance of this 
 important duty. 
 
 1. You have attained the age of accountability, and it 
 is now for you to decide, whether the fond hopes, cherished 
 at your baptism, are to be realized, and whether the reli- 
 gious advantages you have enjoyed in childhood and 
 youth, have exerted a saving influence on your immortal 
 souls. Although you are already united to the visible 
 church, in virtue of the act performed, by your parents, in 
 your behalf, (baptism being the only initiatory rite ever 
 appointed) yet, remember, that the efficacy of this act de- 
 pends, not merely on the discharge of parental duty, but 
 chiefly on the compliance of the subject himself, with the 
 revealed conditions of salvation. If the pious lessons in- 
 culcated on your minds, are unheeded, and if you are 
 inattentive to the convictions of duty, you voluntarily de- 
 bar yourselves from all the privileges of communion with 
 
 * This subject is fully discussed in the work entitled Popular Theology, 
 to which the reader is referred. "The Catechumens and Communicants 
 Companion," which has been extensively circulated in our congregations, 
 also recommends itself to every Lutheran, and especially to the young, as 
 a work peculiarly adapted to excite and foster a spirit of devotion. 
 
 25* 
 
294 THE GREAT QUESTION. 
 
 the church on earth, and from all the happiness of the 
 redeemed in heaven. Though dedicated to God in infan- 
 cy, yon refuse to sanction that act of dedication, and sepa- 
 rate yourselves from all intercourse with the household of 
 faith. 
 
 2. You have enjoyed peculiar advantages. You have 
 listened to the doctrines of Christianity, and the statements 
 of moral duty. You are familiar with all the claims of God 
 on your obedience and love. You are aware of the excel- 
 lence and the purity of the divine law. You know that 
 you have broken that law, and incurred its everlasting pe- 
 nalty. You have studied the system of redemption, and 
 you have witnessed, through the medium of revelation, the 
 expiring agonies of that Saviour who was wounded for 
 your transgressions. 
 
 3. You have heard direct calls from the Holy Spirit. 
 All the invitations of the gospel are to be regarded in this 
 light. The Bible is the sword of the spirit ; and this wea- 
 pon has been employed to destroy your love of sin, to arrest 
 you in your career of rebellion against God, and to make 
 you the willing subjects of the Prince of Peace. In lis- 
 tening to the appeals of the Bible, therefore, you have 
 listened to the appeals of the Spirit, and, it is for you to de- 
 cide, whether you are determined to resist these appeals, 
 emanating from this exalted source. 
 
 4. You have no excuse for the neglect of religious ob- 
 ligation. Are you too young to separate yourselves from 
 the guilty pleasures and pursuits of life: you may never 
 be old. Are you encouraged to defer the performance of 
 duty, by the hope, that it will be easier, at some future time, 
 to throw off the shackles of sin : vain hope ! cherished, 
 only to deceive ! And whilst you throw in one scale, these 
 frivolous apologies, the claims of God are thrown in the 
 
REASONS FOR DECIDING IT. 295 
 
 other, and bear down the balance against you, with their 
 tremendous, overpowering weight. That God, whom, per- 
 chance, you refuse to serve, is your Maker, your Preserver, 
 and the Redeemer of your souls ; nor have you any right, 
 when he says : " My son, give me thy heart," to deny even 
 for a single moment, this tribute of the gratitude and the 
 love you ought to feel. 
 
 5. Your own eternal interests urge you to confirm the 
 promises made at your baptism in your behalf, and to as- 
 sume them for yourselves. Though no act of yours can 
 merit the gift of eternal life, yet the bestowment of this gift 
 depends on your compliance with the terms of salvation, 
 stated in the gospel, and rendered necessary by the very 
 constitution of man as a free moral agent. If you are "se- 
 riously resolved to love the Lord your God with all the 
 heart, and to love your fellow-men as yourselves ; if you 
 strive to grow in piety and virtue, to live as the disciples of 
 that Redeemer who was holy and undefiled, and to imitate 
 his encouraging and unspotted example," and if you centre 
 all your hopes of forgiveness and happiness in the Lamb 
 that was slain, and if, under the influence of such feelings 
 and sentiments you approach the altar, and there assume 
 the obligations of the Christian profession, the solemn act 
 will be pleasing to God, and conducive to your everlasting 
 enjoyment. 
 
 6. You are also prompted to the discharge of this 
 dnty^ by your own convictions. The arguments, warn- 
 ings, reproofs, and invitations of the divine word, cannot 
 have failed to awaken within you, a sense of moral obliga- 
 tion. The requirements of the moral law are recommend- 
 ed to your consciences by their own reasonableness, and 
 by the delightful tendency of their practical operation. 
 You observe that the Christian, who loves God and man, 
 
296 RESOLUTION. 
 
 and thus fulfils the whole law, enjoys < that peace which 
 passeth all understanding/ and makes every one. in a de- 
 gree, happy around him. And you know that you have 
 sinned, and that you deserve to be punished ; and you 
 know too that it would have been an act of justice had this 
 punishment been inflicted on the whole human race, 
 
 J- J 
 
 and had the hope of pardon been forever excluded from 
 the soul. These and the like considerations, must carry 
 the conviction of duty to every mind that gives them the 
 attention they deserve, and if they do not lead to its per- 
 formance* it must be because the voice of conscience is ut- 
 tered in vain. 
 
 But perhaps you have resolved to cast yourselves, with 
 all your guilt, into the extended arms of your compassion- 
 ate Redeemer, and perhaps you have determined that, sus- 
 tained by divine grace, you will endeavor to obey his pre- 
 cepts, and imitate his bright example. Cherish that reso- 
 lution. Cherish it by means of prayer. Bow down before 
 the Giver of all good, and plead for strength, that you may 
 be enabled to execute a purpose, so consistent with your 
 own happiness ; a purpose suggested by the Spirit of God. 
 Remember, that the performance of duty, ought always to 
 follow its conviction. Are you persuaded of your need of 
 a Saviour ; then flee to the refuge set before you in the 
 gospel. Are you sensible of a degree of moral weakness 
 and guilt, which destroys every feeling of self-righteousness 
 and self-dependence ; pray for pardon, and for moral en- 
 ergy adequate to the great purpose of making your calling 
 and election sure. Have you discovered the excellency, 
 the beauty and the fitness of the divine law: in humble 
 dependence on Him, who has said, " I will never leave 
 thee, nor forsake thee," put forth every effort, of which you 
 are capable, to obey that law. Go to the sanctuary ; ap- 
 
ACTION. 297 
 
 proach the altar ; publicly announce your determination to 
 engage in the service of your mighty Deliverer ; ratify, by 
 your own voluntary act, the baptismal promises made by 
 your parents, and assume all the obligations which those 
 promises involve. Be not satisfied with the conviction of 
 duty ; be satisfied with nothing less than its performance. 
 " It is impossible too often to inculcate the momentous 
 truth, that the character is not formed by passive impres- 
 sions, but by voluntary actions, and that we shall be judged 
 hereafter, not by what we have felt, but by what we have 
 done.''* 
 
 These reflections are addressed particularly to those 
 who, having passed through a regular course of prepara- 
 tory instruction are called upon to announce their prefer- 
 ence, either for the duties of piety, or the gratifications of 
 sin. Individuals, placed in these circumstances, have ar- 
 rived, perhaps, at the most important period of life. That 
 moment of decision, whan the pastor, after a long and 
 prayerful effort to impress divine truth on the minds of his 
 catechumens, proposes the testing inquiry, '-Who is on the 
 Lord's side ?" is a moment fraught with consequences of 
 deep and weighty interest to the soul. An eternal destiny 
 of happiness or woe may be involved in the resolution then 
 deliberately formed. No opportunity may again be pre- 
 sented, so favorable to a separation from the world, so pro- 
 pitious to a union with Christ. And should not the line of 
 separation between the empire of Satan and that of God be 
 passed over then, it may never again be so nearly ap- 
 proached. 
 
 Questions like the following, may serve to strengthen the 
 convictions of duty, and conduct the mind to the determin- 
 ation of its immediate performance. 
 
 * Robert Hall. 
 
298 SELF-EXAMINATION. 
 
 1. Am I interested in the great salvation ? Have I a 
 heart, " deceitful above all things, and desperately wick- 
 ed ?" And if so, am I not influenced by the promptings 
 of sin, or the devices of Satan, as long as I refuse to apply 
 to the Lamb of God for pardon and peace? 
 
 2. The Almighty sustains to me the threefold relation of 
 creator, benefactor and redeemer. I am indebted to him 
 for all the faculties of mind, for all the blessings of life, and 
 for all the overtures of the gospel ; and do I not act an tin- 
 grateful part, as long as I refuse to pledge to him my ser- 
 vices and love ? 
 
 3. Have I any excuse for the neglect of duty 3 
 
 4. Have the hopes of happiness, which I have so long 
 indulged, ever been realized in the pursuits and pleasures 
 of sin ? 
 
 5. Am I not, indeed, convinced, that religion's ways 
 alone are ways of pleasantness, and that her paths are 
 paths of peace ? 
 
 6. Is not the present, the proper moment of decision, in 
 favor of self-consecration to God ? 
 
 Selj "-examination, if conducted in a spirit of humility 
 and prayer, will contribute in a great degree to that state of 
 feeling which is essential to the discharge of duty. And 
 the catechumen should have frequent recourse to it; not 
 only when he is about to decide the final question, but in. 
 all his investigations of revealed truth at home, and when- 
 ever he attends the stated lectures of his pastor, he should 
 make it a point to discover whether his mind is in a proper 
 frame to be suitably impressed by the solemn disclosures 
 of the word of God. He should guard especially against 
 carelessness and inattention, for where these exist, no bene- 
 ficial results can be expected to ensue. 
 
 It is also highly important, for thoss who have resolved 
 
RIGHT VIEWS OF DUTY. 299 
 
 to make a public profession of faith, to entertain correct 
 views of a step which many take without consideration. 
 Many hava united with the church after committing to 
 memory the words of the Catechism, without any evidence 
 of a change of heart, and without being aware of the high 
 responsibilities that devolve upon every professed believer. 
 It may be said that it is far better to gather the young into 
 the fold of the great Shepherd, even under these circum- 
 stances, than to suffer them to stray in the world without 
 that supervision which the church is bound to exercise over 
 all its members. It may, perhaps, be difficult to deny this 
 assertion. Still it is evident, that the interests of the church 
 would be more speedily advanced, and more permanently 
 established, were all its members, actuated by a sense of 
 duty, at the moment they enter into, its communion ;. and 
 it is equally evident that this desirable end ought to be an 
 important object of ministerial effort. 
 
 Let any one therefore, who is about to pledge his services 
 to God, examine well the motives that prompt to this deter- 
 mination. Let every one pause, even when on the verge of 
 decision, and propose such inquiries as these to his own 
 heart. 
 
 1. Am I influenced in this decision by custom, or the ad- 
 vice of friends ; or by a profound sense of duty ? 
 
 2. Have I faithfully improved the advantages of instruc- 
 tion which I have so eminently enjoyed ? And have I 
 diligently sought for the enlightening influences of the Holy- 
 Spirit, by means of prayer ? 
 
 3. Do I entertain worthy conceptions of the divine char- 
 acter? Do I reverence the divine perfections? Do I ac- 
 knowledge the right of the Creator to impose his law upon 
 me, as a subject of his moral government ; and do I res- 
 pect and love that law, and sincerely desire to obey it? 
 
300 QUESTIONS TO BE ANSWERED. 
 
 4. Do I feel that I have transgressed the law of God 1 
 
 Am I sensible that no act of mine can remove the penalty 
 of sin ? Is the Redeemer precious to my soul, and have 
 I centred every hope of happiness in the efficacy of his 
 atoning death ? 
 
 5. Do I desire to promote the spiritual welfare of all 
 mankind ? Am I properly affected by those scenes of spir- 
 itual ignorance and moral desolation, that exist around me, 
 and prevail to such an alarming extent throughout the hea- 
 then world? And whilst I work out my own salvation 
 with fear and trembling, will it be my effort to aid in ex- 
 tending the knowledge of the Lord over the whole earth ? 
 
 These, and similar questions, will enable us to decide 
 whether love to God and man is the principle that pervades 
 our hearts, and whether all our expectations of happiness, in 
 the eternal world, rest upon Christ ; in a word, whether we 
 are actuated by worthy motives in embracing the religion 
 of the gospel. We are commanded by the Saviour himself 
 to " count the cost" before we pledge ourselves to promote 
 the interests of his cause : nor should we assume the respon- 
 sibilities which this solemn pledge implies, before we are 
 persuaded in our own minds, that we have been led to 
 this choice by the spirit of truth, and that we are willing, 
 at any and every sacrifice, to wear out in the service of our 
 divine master, 
 
THE LORD'S SUPPER. 301 
 
 PART FIFTH. 
 
 THE SACRAMENT OF THE ALTAR; 
 
 OH, THE LORD'S SUPPER. 
 
 The sacrament of the altar "is the body and blood of 
 our Lord Jesus Christ, under the external signs of bread 
 and wine, given unto Christians to eat and drink, as it 
 was instituted by Christ himself. (1 Cor. x. 16, 17.)" 
 
 a The holy evangelists, Matthew, Mark, and Luke, to- 
 gether with the holy apostle St. Paul, write thus : " Our 
 Lord Jesus Christ, in the night in which he was betrayed, 
 took bread ; and when he had given thanks, he brake it 
 and gave it unto his disciples, saying, Take, eat, this is my 
 body which is given for you. Do this in remembrance of 
 me. Likewise, he took the cup, gave thanks and gave it to 
 them, saying, Drink ye all of this ; this cup is the new Tes- 
 tament in my blood, which is shed for you and for many, 
 for the remission of sins. Do this, as often as ye drink it, 
 in remembrance of me," (Matth, xxvi. 26-28 ; Mark, xiv. 
 22-24; Luke, xxii. 14-20; 1 Cor. xi. 23-26; Gal. hi. 15.) 
 
 " The benefits derived from thus eating and drinking 
 the Lord's Supper, are pointed out in those words of the 
 institution, " Given and shed for you for the remission of 
 sins 'P which words shew us, that forgiveness of sin, life, 
 and salvation, are imparted to us in the sacrament; for 
 where there is remission of sins, there of course, are also 
 life and salvation." 
 
 "It is not the eating and drinking that produces such 
 great effects, but that solemn declaration, " which is given 
 
 26 
 
302 NATURE OF THE LORD'S SUPPER. 
 
 and shed for you, for the remission of sins ; 77 which words, 
 besides the literal eating and drinking, are considered as the 
 chief thing in the sacrament. Wherefore, whoever truly 
 believes these words, has what they promise, even the for- 
 giveness of sin. 7 ' (John, vi. 47.) 
 
 " Fasting and bodily preparation, are indeed a good ex- 
 ternal discipline ; but he alone is truly worthy and well 
 prepared, that believes in these words, " given and shed for 
 you for the remission of sins.' 7 But whoever is void of this 
 faith, or doubts in his mind, is unworthy and unfit ; for the 
 words, "for you, 73 require truly believing hearts. 77 (1 Cor. 
 xi. 26-29.) 
 
 We will briefly consider the nature, design, and benefits 
 of this institution, together with the state of feeling neces- 
 sary to procure its blessings, and the obligations it imposes 
 on every disciple of Christ. 
 
 I. Its Nature. 
 
 a. The Lord's supper, like baptism, is a sacrament, di- 
 vinely instituted, and constitutes an important means of 
 grace. It appears, however, from the command of the Sa- 
 viour,- addressed to his disciples in the night in which he 
 was betrayed, that this sacrament is to be frequently ad- 
 ministered to believers ; whereas baptism, as an initiatory 
 rite, is only to be administered once in the case of every 
 individual. " Do this, 77 said Jesus, " as often as ye do it, 
 in remembrance of me. 77 
 
 b. Like baptism, it is also symbolical, and alludes to that 
 body which was extended on the cross, and that blood 
 which was shed for human redemption. Nor is it neces- 
 sary, in order to attribute to this sacrament the peculiar 
 efficacy assigned to it, to suppose, as some have supposed, 
 (erroneously) that the actual body and blood of Christ are 
 present in the bread and wine. On the contrary, the words 
 
ITS DESIGN. 303 
 
 of its institution, plainly admit the popular explanation of 
 the nature of the ordinance. Jesus said on a certain occa- 
 sion : " Destroy this temple f not the temple in which we 
 now stand, but the temple of which this is an emblem : 
 the temple of my body. And thus the words of the institu- 
 tion of the last supper refer to the same event. " This is 
 my body — this is my blood," that is, thus will my body be 
 broken, and thus will my blood be shed, " for you and for 
 many, for the remission of sins." The symbolic nature of 
 this ordinance is also established, by the fact of its having 
 been instituted in place of the passover. As the feast of the 
 passover, though appointed to commemorate a signal deliv- 
 erance of the Israelites, was at the same time emblematic of 
 the Lamb that was to be slain upon the cross, so the sacra- 
 ment of the altar has been instituted with reference to that 
 greater deliverance, which was achieved by the Son. of God 
 for the guilty race of Adam. 
 
 II. Design of the Institution, 
 This may be inferred from the proceeding observations. 
 It may also be inferred from the language of Christ himself: 
 " Do this in remembrance of me." It is evident that this 
 feast was appointed — 
 
 a. That Christians might celebrate throughout all ages 
 of the church, the love of their crucified Master. And it is 
 intended to revive in memory, not only the agonies experi- 
 enced in the garden, and the groans he uttered an the cross, 
 but all the thrilling incidents of a life devoted to the great 
 purpose of human Redemption. 
 
 b. It also affords to the believer an opportunity for the 
 renewal of his vows. He not only remembers the sacred 
 pledge already made, but whenever he approaches the altar 
 to taste the consecrated emblems of a Saviour's love, he be- 
 comes pledged anew to the service of Christ Fox be ac- 
 
304 BENEFITS OF THE ORDINANCE. 
 
 knowledges the debt of gratitude he owes, and this acknow- 
 ledgment involves the most solemn and binding promises. 
 
 c. As one of the most important means of grace, it is de- 
 signed to confirm the believer's faith, and to strengthen him 
 for the discharge of moral duty. 
 
 III. Benefits. 
 
 The benefits derived from this ordinance are said to be 
 " the forgiveness of sin, life, and salvation." We are not to 
 suppose however that these results invariably and necessarily 
 flow from eating the bread and drinking the wine ; for ma- 
 ny partake of the consecrated elements unworthily, in 
 which case condemnation follows, instead of a blessing, 
 As the saving influence of baptism depends on other cir- 
 cumstances than the mere administration of the rite, so the 
 Lord's supper employs this desirable efficacy, only, in as far 
 as the communicant exercises a living faith, Like the gos- 
 pel itself, it may be a savor of life or death, "When the 
 communicant approaches the table of the Lord, to com- 
 memorate his dying love, and to renew the solemn vows of 
 obedience already made ; when he comes, having his atten- 
 tion fixed on the Lamb that was slain, and his heart inspi- 
 red with thankfulness, humility, and joy, at the recollection 
 of the Redeemer's sufferings and death, the act cannot fail 
 to strengthen his faith, to animate his courage, to increase 
 his gratitude, and to secure the approbation of his God. As 
 Luther remarks : " It is not the eating and drinking that 
 produces such great effects, but faith in this solemn declara- 
 tion, 'which is given and shed for you for the remission of 
 sins.' * To secure the benefits of this ordinance, therefore, 
 it is necessary for the communicant to appropriate to his 
 own soul, that great salvation, which the death of Christ 
 was intended to procure, and to which our attention is di- 
 rected in the words of the institution. No one indeed, who 
 
ITS SUBJECT. 305 
 
 fails to do this, can be a fit subject of this ordinance, inas- 
 much as the phrase "do this in remembrance of me," 
 points out this duty. To remember Christ, is to recall to 
 mind that great achievement, which he performed for the 
 guilty soul of man, when he shed his own blood upon the 
 cross. And the believer is commanded to exhibit by means 
 of this ordinance, the gratitude he feels in view of this fond 
 testimony of divine love. But the very existence of this 
 gratitude is an evidence that he has found a refuge, in 
 Christ, from the dreadful penalty of sin. And therefore the 
 ordinance itself can exert a sanctifying influence, only, in 
 as far as the communicant celebrates the love of God, as it 
 is manifested in his own salvation. Or in other words, the 
 humble Christian can alone expect to secure, in eating the 
 bread and drinking the wine, those blessings, which are 
 suspended on faith in the declaration : " given and shed 
 for you for the remission of sins." 
 
 When the Christian approaches the altar, thus actuated 
 by a lively sense of the unmerited goodness, that purchased 
 his redemption from sin, from death, and from the power 
 of the devil, he procures for his soul every spiritual bless- 
 ing. He is humbled by the conviction of his own guilt. 
 He possesses the assurance of the pardon of all his trans- 
 gressions, through faith in the promises of him, whose dy- 
 ing love he commemorates, And, persuaded as he is, that 
 this same Redeemer, who instituted this feast to be a per- 
 petual memorial of his affection, now lives and reigns at 
 the right hand of the Father, imparting strength, by means 
 of his spirit, to all his followers on earth, the believer goes 
 forth into the world, prepared anew, to perform all the du- 
 ties of his sacred profession. 
 
 IV. Its Subjects. 
 From the observations already made, it may be inferred 
 
 26* 
 
306 OBLIGATION IMPOSED. 
 
 that they alone are worthy partakers of the Lord's supper, 
 who are a. persuaded of their own lost condition by na- 
 ture ; b. who exercise faith in the atonement, for the pardon 
 of their sins, and reconciliation with God ; and, c. purpose 
 a life of obedience to the divine law. It follows, that all 
 to whom this ordinance is administered must have attained 
 the age of understanding, so as to be able to comprehend 
 all the duties and promises involved in the celebration of 
 this sacred rite. 
 
 V. The obligation imposed on every professed disciple 
 of Christ in reference to this ordinance. 
 
 Christians should be always ready to commemorate in 
 this appointed way, the love that purchased their redemp- 
 tion. In support of this declaration, two very important 
 reasons may be stated. 
 
 a. Every believer pledges himself, in his confirmation 
 vows, to the strict discharge of this interesting duty. Con- 
 sider this pledge. The minister inquires of the candidate 
 for confirmation — " Do you intend to profess Jesus Christ 
 and his gospel before men without fear or shame, and to be 
 faithful to him until the end of life V The candidate re- 
 plies : " I do." To be faithful to Christ is to be obedient 
 to his requirements. And is it not a solemn command of 
 the Saviour himself to all his followers, " Do this /' com- 
 memorate thus my dying love, and let the remembrance of 
 this love, be revived and perpetuated, by these means, in your 
 hearts. Besides, this commemoration is the very act of pro- 
 fessing Jesus Christ and his gospel before men, and this the 
 believer promises to do as long as life lasts, without fear or 
 shame. But is he not guilty of a violation of this promise, 
 when, for some trivial cause, it may be in consequence 
 of his own backslidings, he refuses to taste these memorials 
 of infinite affection. Again : Does not the violation of this 
 
REASONS FOR ITS PERFORMANCE. 207 
 
 pledge constitute a violation of the second commandment ? 
 When the professed disciple of Christ makes these promises, 
 he calls upon God to witness the sincerity of his resolu- 
 tions, and if he wilfully, and without sufficient reason neg- 
 lects their performance, has he not taken the name of the 
 Lord in vain ? 
 
 b. The neglect of the duty imposed by the Saviour on 
 all his followers, when he said : " Do this in remembrance 
 of me/ 5 affords a plain evidence of ingratitude. In every 
 soul, where there exists a grateful recollection of divine 
 goodness, there must also exist a corresponding desire, to 
 celebrate that goodness in the way appointed by the Great 
 Sacrifice himself. And it follows, that all who avoid that 
 duty, are destitute of that absorbing, that all engrossing 
 thankfulness, which suffers no difficulty to interfere with 
 its manifestation. And how vain are the apologies gener- 
 ally offered for the neglect of this interesting obligation ! 
 Ask the professed believer why he was absent from the 
 table of the Lord ; and he will perhaps tell you that he is 
 not at peace with his neighbor. But were he as grateful as 
 he ought to be for that bright evidence of the love of God, 
 afforded in the death of his own Son, he would not be re- 
 strained, by a difficulty so easily obviated, from the per- 
 formance and the renewal of his solemn vows. He would 
 first go, and be at peace with his brother, and then come 
 and lay his gift upon the altar. It is to be feared, that 
 could we detect in every instance, the actual cause in which 
 the neglect of this duty originates, it would be found to pro- 
 ceed, in too many cases, from a total forgetfulnese of the 
 affection of Christ, and from that love of the world which 
 absorbs every holier and worthier emotion. 
 
 It may also be urged in favor of the constant discharge 
 of this duty, that, a. whenever conscientiously performed, 
 
30S WRONG IMPRESSIONS OF DUTY. 
 
 it secures important blessings to the soul ; and, b. it is a 
 duty imposed by that exalted Redeemer, whose commands, 
 even were they not sanctioned by our voluntary pledges, 
 we are required implicitly to obey. 
 
 It has been the practice to a great extent, for members 
 Of the church to partake of the Lord's supper once, imme- 
 diately after their confirmation, and then to neglect it for 
 years, perhaps for life. I have conversed with persons who 
 were united to the church, ten, and even, in some instan- 
 ces, twenty years ago, and who have never communed 
 twice at the altar. It is evident (and their own confessions 
 establish the fact) that these individuals have been received 
 into church-fellowship under wrong impressions of truth 
 and duty. We will not stop to point at the results of this 
 mistaken policy : these are obvious in the spiritual sleep, 
 (as it were the very sleep of death) which still rests upon 
 many congregations. Nor is it necessary to say where the 
 fault of this wide spread evil lies: this is equally plain. 
 But it is highly essential for every member of the church 
 to entertain correct views on a subject of so much impor- 
 tance, and in regard to which, so many mistaken notions 
 have unfortunately prevailed. 
 
 Let every professed believer, therefore, only reflect on the 
 nature and design of this institution, and he will at once 
 perceive that he is individually obligated, by all his solemn 
 pledges, and by that gratitude which he ought ever to feel, 
 to commune frequently at the altar, and renew again and 
 ao-am, this solemn testimonv of love to Christ, this interest- 
 
 O ) " J 
 
 ing pledge of obedience to God. 
 
 But there are many enlightened and sincere Christians 
 who at times feel constrained, perhaps, by conscientious mo- 
 tives, to abstain from this ordinance. Let us briefly exam- 
 ine the grounds of this abstinence. 
 
EXCUSES EXAMINED. 309 
 
 1. The most common excuse for the neglect of this ordi- 
 nance is personal unworthiness. This apology has one 
 circumstance to recommend it : it is suggested in the case 
 of every true believer by a spirit of becoming humility ; but 
 yet. it is in fact, as groundless as any other. The more un- 
 worthy we are. the more deeply are we interested in the 
 great salvation, and the more should our gratitude be exci- 
 ted for that sacrifice which was offered to answer all the 
 demands of a violated law. Indeed, that individual is best 
 prepared to draw near to God in this sacred ordinance, who 
 is most touchingly alive to a sense of his guilt, and who 
 feels constrained to cry out whenever he looks upon him- 
 self, "God be merciful to me a sinner/'* The most pro- 
 found humility is a chief characteristic in the moral condi- 
 tion of the worthy communicant, nor should the believer 
 refrain from eating and drinking at the table of his Lord 
 because he is bowed down by sorrow at the recollec- 
 tion of his sinfulness. Individuals thus circumstanced 
 are the very ones whom Christ invites to partake of the 
 riches of his mercy, " Come unto me all ye that are iceary 
 and heavy laden and I will give you rest." And for the 
 encouragement of the truly penitent he says : " Blessed are 
 they that mourn^ for they shall be comforted.'' 
 
 The passage recorded in the first epistle of Paul to the 
 Corinthians, (xi. 29.) "He that eateth and drinketh unwor- 
 thily, eateth and drinketh damnation to himself,'* has exci- 
 ted many fears in the mind of the true believer. But it 
 must be recollected that this passage, as well as the context, 
 was penned by the sacred writer in allusion to a most glar- 
 ing and awful abuse of this sacred ordinance. It appears 
 to have been the practice of some members of the Corinthi- 
 an church to change the supper of the Lord into a bacha- 
 nalian revel : and they were guilty of the grossest excess in 
 
310 EXCUSES EXAMINED. 
 
 eating and drinking, which the apostle justly reproves. (21, 
 22.) It is indeed to be feared, that many approach the altar 
 now with unprepared hearts, "not discerning the Lord's 
 body f but this cannot be the case with the humble Chris- 
 tian, who trembles under a sense of his own sinfulness. 
 Strictly speaking, all men are unworthy of that tender proof 
 of divine compassion which the sacrament of the altar 
 serves to commemorate ; nevertheless that individual par- 
 takes worthily of a Saviour's love, who entertains a living 
 faith in his atoning merits, and whilst he humbly confides 
 in the Lamb of God for the gift of eternal life, strives, at 
 the same time, to imitate his example, and to walk in the 
 way of his commandments. 
 
 2. Again, it is said : Although I am willing to be at 
 peace with my enemies, they will not consent to any terms 
 of reconciliation, and as long as they entertain these feel- 
 ings of hatred against me, I cannot conscientiously approach 
 the table of the Lord. But the insufficiency of this excuse 
 will be evident, if we recall to mind, that the Saviour him- 
 self, who instituted this feast, was surrounded with foes on 
 every hand. If then, like his divine Master, the Christian 
 can cherish and manifest a spirit of forgiveness, and if he 
 qan heartily pray to his Heavenly Father in behalf of his 
 bitterest foes, he is prepared to renew his vows to God, by 
 means of this solemn rite. 
 
 3. Others are engaged in litigation, and on this ground 
 abstain from the Lord's supper. It is decidedly wrong for 
 the professed believer to be concerned in a legal contest 
 from choice, or when it may be consistently avoided, and 
 under these circumstances it would be equally wrong to 
 participate in this sacred ordinance. But even the Chris- 
 tian may be drawn into such a contest by actual necessity. 
 The injustice of others may threaten the ruin of his tempo- 
 
NOT VALID* 311 
 
 ral interests, and it may be impossible to decide the question 
 of right, which in this case arises, except by referring it to 
 those, appointed as arbiters to settle all matters of contro- 
 versy, between man and man. When, therefore, a con- 
 troversy arises between individuals, which cannot be deci- 
 ded without having recourse to the means instituted by 
 law, the professed disciple of Christ may certainly adopt 
 these means without a violation of duty. And if he seeks, 
 in this contest, nothing else than the administration of jus- 
 tice, and cherishes feelings of good will toward the opposite 
 party ; the mere fact, of there being a question of law pend- 
 ing between himself and another, constitutes no apology for 
 the neglect of that duty which Christ enjoined upon all his 
 followers when he gave the command : " Do this, as often 
 as ye do it, in remembrance of me." 
 
 4. Some complain of the uniDorthiness of others, with 
 whom, they imagine, they cannot consistently approach the 
 altar, in this sacred ordinance. There is often, a glaring 
 inconsistency between the professions and practices of ma- 
 ny members of the visible church, and the pious believer 
 may, at times, be startled when he sees individuals engage 
 in this solemn rite,, who disgrace their profession, and vio- 
 late the principles of the gospel in their " walk and conver- 
 sation/' But let it not be forgotten, that Christ himself, sat 
 at the table with Judas, his betrayer. However unfit others 
 may be to partake of the consecrated elements, their unfit- 
 ness cannot affect the humble believer, who eats of that 
 bread and drinks of that wine, to commemorate a Saviours 
 dying love. And besides, this apology savors strongly of 
 spiritual pride, and betokens none of that humility which 
 prompts us to " esteem others better than ourselves." 
 
 Indeed, not one of the excuses generally framed for the 
 neglect of this ordinance, will stand the test of a candid ex- 
 
312 CONCLUSION. 
 
 animation. And when we consider the design and nature 
 of the Lord's supper : when we bear in mind that it is em- 
 blematic of the great sacrifice offered on Calvary, for the 
 sins of our rebellious race, and that it was instituted to re- 
 vive, in all ages of the church, and in the hearts of all its 
 members, the condescension and the love of the Creator, it 
 is evident that the obligation of its observance is perpetual 
 and inviolable. No duty can be more interesting and sa- 
 cred : nothing can constitute a more melancholy proof of 
 uuthankiiilness. than its habitual neglect. And it becomes 
 the Christian to be ever ready, to celebrate the affection 
 and the triumph of the Lamb of Gcd : — an affection mani- 
 fested, and a triumph achieved, when he groaned and ex- 
 pired upon the cross. 
 
 Q. Of what does the fifth part of the Catechism treat ! What is the 
 sacrament of the altar ] Which are the words of the institution of the sa- 
 crament ? What are the benefits derived from thus eating and drinking the 
 Lord's supper ? How can corporeal eating and drinking produce such great 
 effects 1 Who is it that receives this sacrament worthily 1 In what res- 
 pect is the Lord's supper like baptism ? How often is it to be administer- 
 ed ? How often is baptism to be administered in the case of each individu- 
 al 1 What was the command of Jesus in regard to the frequency of the 
 celebration of the eucharist ? In what other respect is it like baptism b. ! 
 To what does it allude ? Of what was the feast of the passover an em- 
 blem ! In place of what feast was the Lord' s supper instituted 1 For what 
 purpose was the Lord's supper appointed a. ? What is it intended to revive 
 in memory ? What does it also afford to the believer 1 For what is it de- 
 signed, as one of the most important means of grace? What are the bene- 
 fits derived from this ordinance ? What are we not to suppose ? When 
 individuals partake of the Lord's supper unworthily, what follows ? How 
 far does the Lord's supper employ this desirable efficacy ] When does it 
 employ this desirable efficacy ! What does Luther remark 1 What is ne- 
 cessary, therefore, to secure the benefits of this ordinance ! What is it to 
 remember Christ ? What is the believer commanded to exhibit by mean3 
 of this ordinance 1 Of what is the very existence of this gratitude an evi- 
 dence ? Hence, how far can the ordinance itself exert a sanctifying influ- 
 ence! Who alone can expect to secure its blessings ! 
 
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