THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES ll /^c-^4"r/ c^x/r^^^'^ A A^ V \ THE DUTIES OF RELIGION AND *.S INCULCATED IN THE HOLY SCRIPTURES: -WITH PRELIMINARY and OCCASIONAL OBSERVATIONS. By henry TUKE. THIRD EDITION. gork : PRINTED BY C. PEACOCK, FOR W.ALEXANDER, AND SOLD BY HIM; SOLD ALSO BY DARTON, HARVt\% AND CO. GRACE* CHBRCH-STKEET, AND W. PHILLIPS, LOMBA^Bk STREET, LONDON. 1812. V CONTENTS. PIU'.FACE, PART I. PRELIMINARY OBSERVATIONS. Chapter. Pagej 1 On the importance of Religion and Morality . . 9 2 On Religion as the Basis (if' Morality 15 3 On the Love of God, our neighbour, and our- selves, as the Principle of religious and moral Duties iQ 4 On the Holy Scriptures, as containing the best Precepts for religious and moral Duties ... 23 5 On the Divine Attributes 31- PuiRT 11. RELIGIOUS DUTIES. 1 On Faith and Hope in God 35 2 On the Love of God . . . • 4q 3 Oji the Fear if God 4^ 4 On Religious Meditation 48 5 On Watchfulness, and waiting upon God ... 52 6 On Prayer . . ....,• 5^ 7 On Thanksgiving and Praise 63 8 On Public Worship ; and the appropriation of one Day in the Week for this purpose . ... 68 9 On Obedience and Patience 73 10 On Repentance towards God, and Faith in our Loi'd Jesus Christ 83 A 2 If CONTENTS. PJRT JIT. MORAL DUTIES. Class I. GENERAL DUTIES, Chapter. Page, 1 On Justice, including Honesty, Veracity, and Sineerity 87 5 On Love or Charity , . . 92 lis effects in promoting Me7ry and Compassion, Candour, with liberality of Sentiment and Conduct,, Almsgiving, Feaceableness, Forgiveness of Injuries, Hospitality,. Friendship. a On Humility lift. 4 On Meekness 122 5 On Temperance 12G 6 On Chastity , 130 t On Discretion or Prudence .......... 138 8 On Industry or Diligence 141 9 On Frugality . 144 •iO On Cheejjulness , 147 -<405»»— Class 11. PARTICULAR DUTIES. 1 Of Husbands and Wives 151 ,2 Of Parents and Children 155 3 Of Masters and Servants 159 4 Of Magistrates and Subjects 161 5 Of Patriotism, or the Love if our Country , . 170 iJiscellaneons and Concluding Obsertations . . . 174, PREFACE. TO promote sincere and solid piety, with sound and pure morality ; and, at the same time, to show, how forcibly these most interesting objects are inculcated ia the writings which are justly called, the Holy Scrip- tures; are the views with w^iich the present publication is introduced to its readers. The author is sensible that publications of this nature^ by much abler pens than his, have already appeared ; but he lias not met •with any worlv exactly upon his plan. To collect the principal passages of Scripture on the leading Duties of Religion and Morality ; and to intersperse a few remarks and observations, tending to illustrate and enforce the precepts which are tauglit, and to make them read connectedly, appeared likely to convey in- struction of the greatest importance, and at the same time to manifest the excellence of the Bible, as being,, in both Testaments, what the Apostle says of the Did, " profitable for doctrine, for reprouf, for correction, for instruction in righteousness, that tiie man of God may Tje perfect, thoroughly furnished unto all good woAs," A 3 VI PREFACE, If there should be any Book on the same plan ex- tant, it is presumed, that to these subjects we can scarcely have our attention too often turned ; so that as every new publication may be supposed to attract some readers, it ishoped that a benefit will accrue from being reminded of the important duties which are here recommended; and when we consider that many publi- cations which issue from the press, are calculated to lay waste moral and religious principles, it certainly be- hooves the friends of Religion and Virtue, not to be backward in using every means which they conceive to be right, for counteracting the effects of those poisonous principles, which a philosophy, " falsely so called," is administering to the depraved taste of too many Readers* In preparing this work, the author has to acknow- ledge himself indebted to other publications, and parti= cularly to Gastrell's Christian Institutes; a book, which, though capable of some improvement, is excellentlj^ adapted to show, how each religious and moral duty is inculcated in the Holy Scriptures. The author thinks it proper to state, that his original ■yjew in writing this book, was principally for the Mem- bers of the religious Society to which he belongs, the people called Quakers : but io prosecuting the work, he was induced to hope, that the benefit arising from ifc •vvould b?, more extensive. tlian was at first designed, PREFACE. vh In this hope he was strengthened, by apprehending it not necessary to inculcate any precepts or duties, but what are approved by Christians in general, and which are of universal importance. It may appear to some readers, that considering their importance, tlie subjects of this volume are too briefly and slightly treated. Brevity has, indeed, been the author's study : but, at the same time, he has endea- voured to avoid a slight and superficial treatment of his subjects. Kovv far he has succeeded, must be left to others to determine. He has reflected, that a small volume, at a moderate price, will be likely to obtain- more readers, than a book, the size and price of which are much greater. In addition to this consideration, he apprehends, that subjects treated concisely, if with perspicuity, make a deeper impression on the mind than when they are treated with diffuseness. For theoe reasons the author is inclined to hope, that the small- ness of this volume will rather increase than lessen its utihty : and when he considers, how much of it is not his own, but taken from the writings of Divine Inspira- tion, he trusts that he shall not be liable to the imputa- tion of vanity, for indulging a hope, that it will not fail to convey instruction, important and beneficial to every reader. via PREFACE. Tn the close contemplation, which the writing of this •work has produced, on the various Duties of Religioa and Morality, the author has frequently had to feel his own imperfections. He has, however, been careful not to regulate the standard of those duties by his own practice; but faithfully to represent them, as he found them inculcated in Holy Writ* To give precepts su- perior to example, is a difficulty which, on tlie present occasion, has not been unfelt : but it may be remem- bered, that even an apostle wrote, " not as tliough he had already attained, either were ah-eady perfect ;" and it seems that we must, though attended with some de- gree of imperfection, be permitted to " provoke one another to love and to goud works," provided the sense of our delects be united with this resolution of the samo Apostle: " This one tiling I do; forgettmg those things which are beliind, and reaching forth unto those thinga that are before, I press towards the mark, fn- the priz5 of the high calling of God in Christ Jesus," PJRT I. PRELIMINARY OBSERVATIO^NS. CHAPTER I. On the Importance of Religion and Moralify. Whether we take our view of the im- portance of Religion and Morality from theo- retical reasoning, or from experimental obser- vation, I believe the result of each will show, that the greatest portion of happiness which the human mind is capable of enjoying, is to be found in the performance of our religious and moral duties ; the duties which we owe to God, to ourselves, and to one another. For if we be- lieve (and these observations are written on a supposition, that the reader agrees with the author in believing) that there is a Supreme Being, who by his power and wisdom created^ and by his Providence superintends the world, the performance of those duties which we owe to this Divine and Omnipotent Being, may K> ON THE IMPORTANCE reasonably be considered as the surest means «f obtaining \m favout'i Tlie situations of men in this world are ex- ceedingly various: but whatever may be our station, or whatever the degree of prosperity or adversity, which an all-wise Providence may seiB meet to permit or assign for us, the surest foundation for human happiness, is to have our minds and conduct so regulated, as to aftbrd a humble hope, that, as far as human virtue can go, we may look up to the Divine Being with a degree of holy confidence in his fatherly care and protection ; whether we consider that hap- piness connected with a grateful enjoyment of the blessings which we receive, or with a pa- tient resignation to the Divine will, under the want of some of the comforts of life, which his Providence may have withheld, or taken from us. Again, when we consider that the regulation and subjection of our passions and natural pro- pensities, tend much more to the comfort of life, than the unrestrained gratification of them ; and that the performance of our various rela- tive duties is essential to the enjoyment of those or UELIGION AND MORALITY. 11 comforts which arise from a state of society ; we shall see great reason to believe, that an all- vise Providence has rendered the performance of our duties essential to the happiness of a l>cing, w ho is designed to stand pre-eminent over all the works of creation in this lower world. Let us now turn from theory to observation and experience; and let us tirst trace the history of nations, as transmitted to us both by sacred and profane writers, but particularly by the for- mer. Here we may see, that as the fear and service of God, and the practice of the moral duties, particularly of justice and mercy, pre- ■valled, such nations were distinguished by the Divine favour and blessing ; but where irreli- gion, vice, and oppression, gained the ascen- dancy, whatever might be the exalted and powerful state of such a nation, or in whatever degree of favour with the Almighty, these peo- ple might have formerly stood, they were either totally annihilated, or in some other manner be- came singularly marked with a just retribution. But we need not have recourse to ancient times, to discover the lamentable consequences of irreligion and immorality; our own times af- ford us ample proof, either of the natural effect 12 ON THE IMPORTANCE of these evils, or of the judgments which they bring upon nations and people ; and, if my ap- prehension is rij^ht, the miseries which these evils bring upon mankind, may be considered as often proceeding, both from a natural and a supernatural cause. If from nations we turn our attention to in- dividuals, we sliall find, by accurate observa- tion, that, although virtue and vice do not meet M'ith their full reward in this life, that they whose minds are brought under the influence of religion and virtue, experience, even in this world, a greater share of happiness, than is the lot of those who abandon themselves to a dis- regard of moral and religious obligations. But while I am setting forth the advantages which result, even in this probationary state of existence, from a life of piety and virtue, I do not forget, either the inward conflicts, or outward sufferings, which are frequently the lot of the righteous. Such has been the severity of these sufferings, as to draw forth this declaration from one who partook largely of the tribulations of the gospel : " If in this life only we have hope in Christ, then are we of all men most jniserable." OF RELIGION AND MORALITY. 13 JBut although, in one point of view, this was au undoubted truth, yet, even in these extreme cases, the true Christian finds something which outbalances all his suffeiings, in those enjoy- jnents of divine peace and comfort, which gene- rally accompany afflictions for the cause of re»- ligion and virtue. Thus the same experienced Apostle, who made the foregoing observation, also says : " As tlie sufferings of Christ abound in us, so our consolation also aboundeth by Christ." When, therefore, w-e take into consi- deration the various circumstances attending the. righteous ; and compare them with the conse-r quences resulting from irreligion and immo- rality; I believe we shall find, that, even in this life, generally speaking, the miseries of vice are greater than the trials of virtue; and that the enjoyments which attend a virtuous course of life, far exceed the gratifications resultiug from A^ain and sinful pleasures. In the foregoing observations I have not ex- tended my views of the beneficial effects which result from religion and virtue, beyond what is experienced in this short and uncertain state of existence; but when, to the consideration of those advauta;^cS; we add thq ^-ciicQlion^ that it s i 14 ON THE IMPORTANCE, &C. is by the exercise of that faith, and the practice of those works, which the Christian rehgion rC" quires, that a good foiuidation is laid against the time to conle, and an eternal mhentance secured in that heavenly kingdom, where " there shall he neither sorrow nor pain ;" we shall find abun- dant cause to unite with the Apostle Peter, in that excellent and important testimony whicli he bore, to the beneficial effects of religion and virtue; for both these, I apprehend, are includ- ed in this observation: " Godliness is profi- table unto all things, having the promise of the life that now is, and of that which is to comeu'* CHAPTER IL On Tidiglon as the basis of MgraUtt/ . There are many in the present clay, parti- cularly of those who call themselves philoso- phers, who strongly recommend the practice of, at least, a considerable part of the moral duties ; but do not inculcate any regard for religion, and the duties which it requires. They vainly rely on human reason and strength; and endea^- vour to build a system of morals, without laying its foundation on those religious motives and considerations, w hich are by others believed to be essentially necessaiT, for strengthening the mind in the practice of true virtue. That maa is prone to evil, needs only individual observa- tion to prove : and w hen he can vainly persuade himself that there is no God, to overlook, to reward, or to punish his action? ; or if he can make himself believe, that the evils or miseries, which result from the disregard of moral obli- gations, and from the unrestrained gratification of the passions, terminate with his existence in tliis world; it will certainly be found, that all other considerations will very seldom be sufti- eient to preserve him in the practice of that morality, w hich is essential to our comfort and well being, even in this life. B % .16 ON RELIGION AS THE It was a just observation of a French pTillo* sopher and revolutionist,* that " a people -without morals may acquire liberty, but without morals they cannot preserve it." Had he, and those with whom he acted, gone a step further, and seen, that true religion is as necessary for tlie preservation of morality, as morality is foE the security of liberty, they would not so com- pletely have made shipwreck, not only of faith and a good conscience; but also of almost every obligation and every comfort, which con- tributes to the happiness of man in society. Let us, therefore, suffer the harms of others to make us careful, that oi'r vessels may not be lost on. the same quicksands. Religion affords the strongest motives for the practice of virtue. It sets before us the Omnipotence and the Omni- presence of the Divine Being; it tells us that. He rewards all those who diligeutly serve him,^ not only with peace in this world, but also with happiness hereafter ; whilst those who neglect their duties to him and their fellow creatures, will, unless they repent, be excluded from the Divine presence, and have their portion as- signed them in a state of misery. Thus much is inculcated by what is called, the religion of nature. The belief of a Divine * Brissot, BASIS or MOEATIXy. 17 Belncr, and of a future state of rewards and' punishments, though very imperfect and con- fused, was entertained by persons and nations, who never had the benefit of the Holy Scrip- tures ; and even by some nations in a state of great barbarism. The Christian religion, whilst it orives additional force and illustration to these considerations, so as to bring " life and immor- tality to light" in a mucli more clear and con- spicuous manner than it was before, gives also a more extensive knowledge of ourselves, and of the necessity of some strength superior to our own, to enable us to perfect holmess in the fear of God. It is by this religion that we be- come acquainted with the depravity of the hu- man heart; that we are taught the necessity of having it cleansed by the washing of regenera- tion, and the renewings of tlie Holy Spirit; that a measure of this Spirit, or, as it is else- where called, the grace of God, is given to mankiud universally, in order, both to teach and to enable them, " to deny ungodliness and the world's lusts, and to live soberly, righteously, and godly in this present world." The Chris- tian has also the encouraging consideration, that " if he sin, he hath aa Advocate with the Father, Jesus Christ the righteous:" that he 38 3 IB ON RELIGION AS THE, &C. may rely on the merits and intercession of this gracious Redeemer and Mediator, for the for- giveness of sins, when, with sincere repentance and anieudment of life, he shall make applica- tion to Him, " who gave himself for us, that he might redeem us from all iniquity, and purify tmto himself a peculiar people, zealous of good Asorks." Here, then, is the basis of morality. Here 3s that foundation to which our blessed Saviour alluded, when he said; " Whosoever hearetli these sayings of mine, and doeth them, I will liken him to a wise man who built his house upon a rock ; and the rain descended, and the floods came, and the winds blew, and beat upon, that house, and it fell not, for it was founded upon a rock." CHAPTER III. On the Lote of God, our Neighbour, and Ourselves, ns- the principle of Religious and Moral Duties. iMLuCH has been written, at different times, on the theory of human obligations; but after all, I conceive we cannot resolve this theory or principle into a more simple, or a more com- prehensive rule, than the love of God, the love of our neighbour, and the love of ourselves. The last is included in those two commandments, in which our Lord instructed a Jewish lawyer, when he inquired whirk was the great com- mandment in the law. The answer was, " Thou shall love the Lord tliy God with all thy heart, and with all thy soul, and with all thy mind. This is the lirst and great commandment ; and the second is like unto it; thou shalt love thy nei'>hbour as thyself. On these two command- ments hang all the law and the prophets." Tlie love of ourselves is not here, or elsowhcre, par- ticularly inculcated. It is indeed a duty to which we are all so ready to attend, (though sometimes we mistake our own real interest,) that the inculcation of it is superfluous; and therefore, it being an acknowledged principle of action, it is referred to, as that by which we ©usht to regulate our conduct one towards ano^ ther. I do not, however;, conceive tliat we ar© ^0 ON THE LOVE OP GOD, &C. required by this precept, to love our neighbour in the same degree, but only in the same man- ner, as we love ourselves ; and so as always to act towards him with justice and tenderness. This is consistent with another most excellent precept inculcated by our blessed Lord : " All things whatsoever ye would that men should do to you, do ye even so to them. For this (he also says) is the law and the prophets." Tliis golden rule, as it has frequently been called, coincides with, and elucidates, the second com- mandment already mentioned. It confirms the observation, that it is the same kind, rather than the same degree of love, that we entertain for ourselves, which we are required to cherish to- wards our neighbour. It also shows that love and justice are duties which are nearly allied; and that they seem to flow one into another so imperceptibly, that the exact boundary of each cannot easily be ascertained. Love is a debt ■which we all ovve one to another; and justice re- quires that our debts should be punctually paid. The two commandments and the rule of con- duct which have been recited, therefore, appear to form a complete theory of religious and ■moral duties^ The love of God; the love of. our neighbour, fiom whicli perfect justice pro- ©N THE LOVE OF GOD, 8tc. £1 ceeds ; and that which is necessarily implied in the second precept, the proper love of our- selves; are the principles on which mankind- ought always to act. They are principles which may be applied to almost every transaction of our lives ; and when they are thoroughly under- stood and acted upon, we shall feel the consola- tion arising from the consequence of a due attention to them, as described by our blessed Redeemer: " This do, and thou shalt live." The excellence and importance of love is very instructingly described by the Apostle Paul, in the first Epistle to the Corinthians. It is by our translators rendered Cliarity, wiiich appears^- to have formerly been a term synonymous with love, as the same Greek word is sometimes rendered by one, and sometimes by the other, when it is evident that the same tiling is meant. In this place it seem& to include love both to God and man; and is called, in reference to the different gifts which then existed in the church, " a more exceikut way." And when we con- sider that those gifts were more numerous, and more extraordinary at that time, than tliey ap- pear to be now, the comparative excellence of this charity, or love, must be increased, 'llie description of this virtue is so mterestiug and, £!2 ON THE LOVE OF GOD, 8CC. important, that it maybe proper to give it af I«nglh, " Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, and a tinkling cym- bal ; and though I have the gift of prophecy, and understand all mysteries, and all know- ledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And tliough I bestow all my goods to feed th€ poor, and though I givtj my body to be burned, and have i.ot charity, it profitelh me nothing. Charity suiTereth long, and is kind; chanty envieth v.ot; charity vaunt- eth not itself; is not puffed up ; doth not behave itself unseemly; seeketh not her own; is not easily provoked; thinketh no CTii"; rcjoiceth not in iniquity; but rejoicetL in the truth: beareth all things ; beli^veth all things; hopeth all things; endureth all things. Charity never faileth; but whether there be orophecies they shall fail"; whether fliere be tor.gues, they shall cease; whether there be knowledge, it shall vanish away; for we know in part, and we prophesy in part.. — And now abideth faiUi, hope, and charity, these tluee: but the greatest of these is charity.'*' CHAPTER ly. On flic Holy Scriptures, as containing the best Precepts for Religious and Mural Duties. To show the excellency of the Scriptures, it is not necessary to depreciate the moral writings of those who are called Heathens. That their Morality, as well as their Religion, was very imperfect, and very inferior to that which is recommended in the Bible, it requires no par- tiality to the latter to evince. Yet we may see much in the writings of the Heathens that claims our assent, and even admiration : they strongly support the observation of the Apostle, that " when the Gentiles which had not the law, do by nature the things contained in the law, these — show the work of the law written in their hearts." But with a religion, in many of its parts grossly sensual, as well as erroneous in doctrine, their -morality must 'have been very defective ; and though we frequently iind cause to admire its comparative excellence, under all its disadvantages, yet we must, on an impartial consideration^ be sensible. of its great imperfec- tion, and inferiority to the morality of the gos- pel. The Religion which the Scriptures recom- mend, is very different from that which was taught amongst the Heathens, and absolutely 24 ON THE HOLY SCRIPTURES, 8CC. prohibits many of the enormities of the latter, by which the morals, even of its votaries, must have been greatly corrupted. If we consider the contents of the Old Testa- ment, we shall there tind the portraiture of a Religion, which, though it was united with many ritual observances, inculcated, either di- rectly by its precepts, or indirectly by its typi- cal allusions, purity and integrity of heart and conduct. Even at the time that the legal dis- pensation was communicated, the religious and moral obligations contained in the Ten Com- mandments, were imposed; and although, in tlie course of the following work, most of them will be separately mentioned, yet it may not be im- proper in this place to present them collectively before the reader. — They are thus brietly intro- duced : " And God spake all tliese words, say- ing, I am the Lord thy God, who have brought thee out of the land of Egypt, out of the House of Bondage." Then the Commandments are delivered in the following order. I. " Thou shalt have no other gods before me.'' J I. " Tliou shalt not make unto thee any gra- ven image, or any likeness of any thing that is in Heaven above, or that is in the earth be- neath, or that is in the water under the e^th; aN THE HOLY SCRIPTURES, SCC. 25 thou shalt not bow down thyself to them, nor serve them : for I, the Lord thy God, am a jealous God, visithig the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me, aud shewing mercy unto thousands of them that love me, and keep my commandments." HI. " Tliou shalt not take the name of tlie Lord thy God in vain ; for the Lord will not hold him guiltless that taketh his name in vain." IV. " Remember the sabbath day to keep it holy. Six days shalt thou labour, and do all thy work ; but the seventh day is the sabbath of the Lord thy God : in it tliou shalt not do any work ; thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cat- tle, nor thy stranger tliat is within thy gates. For in six days the Lord made Heaven And Earth, the sea, and all that in tliem is, and rested the seventh day : wherefore the Lord blessed the Seventh Day and hallowed it." V. " Honour thy father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee." TI. « Tliw shalt not kill, 26 ON THE HOLY SCRIPTURES, &C. yii. " Thou shall not commit adultery.^ Villi. '" Tl>ou-shalt not steal." IX. " Thou shalt not bear false witness against thy ueighbouf. X. " Tliou shalt not covet ihv neighbour's house ; thou shalt not covet thy neighbour's ■wife, nor bis man servant, nor his maid servant, nor his ox, nor has, ass, nor any thing that is thy neighbour's^" Here v/e have a brief view of the -excellent morality which was inculcated in the Old Tes- tament; but which was not wholly coniii>ed to these partiGuliiFS, as may be seen in the writings of the prophets, and odiers of the more ancient inspired penmen : but when we come .to the Isew Testament, we find our Savioiu' improving upon the precepts contained in .the Old, and directly inculcating that purity of heart, humi- lity of mind, holiness of life, benevolence and simplicity of manners, which, springing from tlie sincere love of God, may be considered as the leading features of the religion of Jesus Christ ; and give to its Divine Author a supe- riority " above every name that is named, not only in this world, but in that which is to conie.^' ON- THE HOLY schiptures, $cc. *Z7 The following description of the precepts and doctrines contained in the Scriptures, by a religious writer about a century ago, may be properly introduced here, as a brief summary of the objects of these most important writhigs :* " Here all sorts of men and women, that are under no natural or moral incapacity, may read their duties to God and to one another, in their several stations and relations, wherein the Divine Providence hath placed them. For the Holy Scriptiu-es testify, that we ought to love God above all, and our neighbours as ourselves. They shew us what v.'e are to believe concern- ing God, Christ, and the Holy Spirit; how to order our thoughts, words, and actions ; and so to live here, that we may be happy hereafter." " They testify that all have siimed" and" come short of the glory of God— that the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord; whom God hath set forth to be a propitiation, through faitli in his blood, to dfeclare his righteousness for the i-emission of sins- that are past, through the for^ * Richard CJaridge. He was one of the People called Giiakers ; and this quotation may rectify the mistakes o0 some persons, respecting tlie sentiB>eut8 »f tins Society *«" tiiQ Scriptares. C 2-" "28 ON The holy scriptijties, &c,. bearance of God ; that he might be just, and the justifier of him that believeth in Jesus. [The Scriptures further testify,] that Christ tasted death for every man ; was delivered for our offences, and was raised again for our jus- tification ; made higher than the Heavens ; is set down at the right hand of God ; and ever liveth to make intercession for us — that he is the light of the world; and he that followeth him shall not walk in darkness, but shall have the light of life — that the manifestation of the Spirit is given to every man to profit withal. [They also tes^ tify,] that except a man be born again he can- not see the kingdom of God — that Christ's disciples should be perfect, even as their Father which is in Heaven is perfect — that denying self, taking up the cross, and following him, are the proper characteristics of his disciples— that God is a Spirit, and they that worship him must worship him in spirit and in truth— * that Christ is the substance of all the types and figures un- der the Levitical Priesthood, being the end of the law for righteousness to every one that be- lieveth. We learn from the Holy Scriptures, that he is not only a sacri6ce for sin, but a Sa- viour from sin, being himself without sin— . that none can be saved by his merit who are not sanctified by his Spirit — that the form of ON THE HOLY SCRIPTURES, &C. 2!) godliness mHI avail nothing without the power, aird the name of Cfinstran will be ineftectual without the nature — that without the grace of Christ we can do nothing acceptable in the sight of GTodj and by the help and assistance of his grace we may work out our own salva- tion with fear and trembling. These, and mul- titudes more of the like heavenly truths, are discoursed of in the Holy Scriptures, whicli tend to the glory of God and of his Son Christ Jesus; to the purifying, guiding, and perfecting of mankind; and to the fitting and preparing us for the kingdom of God ; and therefoiie they call for our most diligent reading, fervent appli- cation, and inost exact conformity of heart and' life to the truths therein testiiicd." In these views of the Holy Scriptures, the- professors of Christianity are generally united; and therefore, 1 thought that the religious and moral precepts which I wished to inculcate, could not be drawn from a more universally approved, or from a purer sotirce, than the sacred writings. I have for these reasons, and also to show their excellence, taken extracts from. them,, as affordiag the best rules for the different duties here inculcatsd. A scriptural -i^iew of these duties will, I conceive, placs: 30 ON THE HOLY SCRIPTURES, 8vC. them in a clearer and stronger light, than any that can be taken from all the systems oF ethics or metaphysics which exist in the world. However the Bible may be slighted by some persons, yet a fair view of the religious and moral instruction which it contains, compared with that which any other of the religious distinctions of mankind possess, will, it is presumed, decide the superiority clearly in favour of those Scriptures, which we are justly told, are " prolltable for doctrine, for cor- rection, for instruction in righteousness; that the man of God may be perfect, thioughly furiiished unto all good works." • CHAPTER r,. On. the Divine Attributes. -OEFORE we enter into a consideration of the duties which we owe to the Divine Beino-. it will be proper to take notice of the Attri- butes on which these duties are founded; and by which they become a reasonable service. The Attributes of God are largely set forth in- the Holy Scriptures, from which we learn, that " he is the maker, preserver, and governor of all things ;,that he is a Being every way perfect;. the only God, who hath none other like him, and who is greater and more excellent than all other beings : that he is a Spirit, eternal and unchangeable, and tills ail j>laces- by his pre- sence; that his happiness, knowledge, wisdom, and power, are intinitCy that he is perfectly good and gracious; righteous and just; true and faithful; pure and holy; and that after all we know of him, he is incomprehensible."* In order to show how far this definition is- supported by the Holy Scriptures, it will be necessary to give some quotations from these "Writin'zs, descriutive of the various Attributes, of God, as above recited, llie following are * Gastieli's Cbiistian Institutes,. ON THE DIVINE ATTRIBUTES, ©f this nature : " By him were all things created that are in Heaven, and that are m earth. He is before all things, and by him all things consist. He preserveth and upholdeth all things by his power. In him we live, and move, and have our being. The woiTd' is his, and the fuhiess thereof. The Most High ruleth in the kingdom of men, and' giveth it to whom- soever he will. He is governor among the nations : the whole earth is full of his glory." "As for God, His way is perfect: He is a rock: his work is perfect. Thine, O Lord! is" the greatness, and the power, and the glory, and the victory, and the majesty. Tiiou a)t' very great: thou art. clothed With honour and* majesty. The Lord our God i* one Lord: he is God in the Heaven above, and in the earth beneath ; there is none else. Who is like unto thee, O Lord? wlio is like thee; glorious in ho- liness, fearful in praises, doing wonders ? ITie Lord is great above all Gods ; far above all principalities, and powers^ and might and domi- nion, and. ever)? name that is named, not only irt this world, but also in that which is to come." *' God is aSpirU; v^Jjo only hath immortality^ dwelling in. tlie light which no maoi caes aigr- ON THE DIVINE ATTRlBrTES. 33 jJroach unto; whom no man hath seen, nor caa see : the same yesterday, to-day, and for ever ;. with whom is no variableness, neither shadow of turnin"-. He filleth all in all. Am I a God at hand, saith the Lord, and not a God afar off? Can any hide himself in secret places that I ihall not see him ? Do not I fill heaven and ^arth, saith the Lord? In his presence is fulness of joy, and at his right hand are pleasures for evermore." « The Lord is a God of knowledge,, and by him actions are weighed. He is mighty in wisdom; he is wonderful in counsel, and excel- lent in working; the only wise God; Almighty, and can do every thing ; for in the Lord Jehovah is everlasting strength." « The Lord is good to all, and his tender mercies are over all his works. God is love; the God of peace, the Father of mercies, and the God of all comfort. The Lord is righteous, a just God ; he lovcth righteousness ; he is excel- lent in power, and in judgment, and in plenty of justice; he will not condemn the innocent, nor will he let the guihy go free. Shall not the judge of all the earth do right? He is the God of truth ; his counsels of old are faithfulness and ^4 ON THE" DlVlNiL ATTRIBUTES. truth ; for all his promlggs an )ea aud aineJi for ever/' *' Tlie Lord our God is holy; yea, he is glo- rious in holiness. Holy, holy, holy, Lord God Almighty; who art, and wast, and art to come. Oh! the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out I For of him, and through him, and to him are .all things ;. to whom be glory for ever, Anneh.'" ■ . .*-•'• . -I" ■ PJRT IL RELIGIOUS DUTIES. CHAPTER I. On Faith and Hope in God. 'HE first Duty which we owe to the Divine Being, is Faith ; or a belief in the existence of •God, in his power, and in his goodness. It is called Faith, because these great and important truths do not admit of that kind of demonstra- tion by which many other truths may be proved: .and yet all around us, and all within us, so .fully evince the existence, the power, and the .goodness, of a Divine Being, that this may be considered a just and reasonable duty. On a subject so much above our comprehension, we must be content, in some degree, to walk by faith, and not by -sight. We need uot therefore stumble at this first principle of religion, to which our implicit acquiescence is required. " ^yithout faith it is impossible to please God; for he that cometh unto him, must believe that He is, and that He is a rewarder of all tliose that diligently seek him." When these prin- ciples have their proper influence on the heart, .they are of great service to us in our passage SQ T>N FAITH AND HOPE IN GOD, through life; and tend greatly to reconcile our mmds to those various circumstances, which are, by an allwise Providence, permitted or dispensed to us. It is by the eye of faith that we see him, who is, to every other eye, invisi- ble ; and by this eye of faith we are enabled to look beyond the things which are seen, and are temporal, to those things ^hich are not seen, and are eternal. It was under the influence of this faith, that " Moses chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin ; seeing him who is invisible, Siud having an eye to the recompense of reward.'* From faith in the Divine T3eing and Provi- dence, proceeds that " hope which is as an anchor to the soul, both sure and stedfast." In the stonns and tempests attendant on this pro- bationary state of existence, a humble hope and trust m the mercies and providence of God, are essentially necessary to the jweservation of the vessel, from being driven on the rocks or 'quicksands which surround our coast; and on which shipwreck is sometimes made of every thing that renders life valuable, or eternity de- sirable. This hope or trust may be divided into two parts; fust, as it relates to the providence of God, in reference to the thbgs of this life ; a.ntt ON FAITH AND HOPE IN^ GO©'. 37 secondly, as it relates to his mercy in respect to those thiiTjs vhich pertain to that life which is to come. With respect to the first, our blessed Lord strengthens his disciples in their confidence in the Divine Providence, by many apt allusions and pressing exhortations : " I say unto you, take no thought (or rather, be not anxious) for your life, what ye shall eat or what ye shall drink, nor yet for your body, what ye shall put on. — Behold the fowls of the air; for they soM' not, neither do they reap, nor gather into barns ; yet your Heavenly Father feedeth them — Consider the lilies how they grow; they toil not, neither do they spin ; and yet I say unto you tbat Solomon, in all his glory, was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, how much more will he clodie you, O ye of little faith ? Therefore seek ye first the kingdom of God and his righteousness ; and all these things shall be added unto you." We have in the prophet Ilabakkuk an eminent instance of resignation to Divine protection, and of confidence therein. After foreseemg some impending calamities, he expresses hmiself in this animated and ani- mating language: " Although the fig-tree sliali not blossom, neither shall fruit be iu the vine : 38 ON FAITH AND HOPE IX GOD. the labour of the olive shall fail, and the fields shall yield no meat ; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord, I will joy iu the God of my salvation." It sometimes ha}3pens, that religiously dis- posed nnnds fall into a state of depression and discouragement, respecting their inward or their future state. Ihis, so far as it«xcites vigilance and exertion, may be beireflcial; but when its tendency is to lead to despair of the mercies of God, and to cast away our confidence in his goodness and loving khiduess, it becomes a dis- position to which we ought not to give way, but should carefully guard against its attacks. This situation of mind is strongly described by the Psalmist, in the seventy-seventh Psalm : ** In the day of my trouble I sought the Lord; my * hand was stretched out in the night and ceased not: my soul refused to be comforted. I remembered God, and was troubled, and my spirit was overwhelmed. Will the Loid cast off for ever ? will he be favourable no more? Is Iiis njercy clean gone for ever? doth his proniise fail for evermore? halh God forgotten to be gracious? hath he in anger shut up his tender mercies r" Here the Psalmist seems to recol- lect his own peculiar weakness, and turns his * See the marginal reading. ON FAITII AND HOPE IN GOD. 59 reflections another way. " I .said, tliis is my infirmity; but I will remember llie years of the right hand of the Most High. I will remember the works of the Lord ; surely I will remember thy wonders of old. I will meditate also of all thy works, and talk of thy doings. Thy way, O God! is in the sanctuary; who is so great a God as our God ?" In another Psalm, ^ve i^nd the pious David consoling himself in this encourag- ing soliloquy : " Why art thou cast down, O my soul ? and why art thou disquieted within me ? Hope thou in God; for I shall yet praise him, who is the health of my countenance, and my God." Here we see the benefit of attendinij to that Apostolic exhortation: "Cast not away therefore your confidence, whi'ch hath great recompense of reward." The following passages point out the neces- sity and advantages of a proper trust or confi- dence in God, on all occasions: " Trust in the Lord with all thy heart, and lean not unto thy own understanding. In all thy ways acknow- ledge him, and he shall direct thy paths. Com- mit thy works unto the Lord, and tiiy thoughts shall be established. Commit thy way unto him; trust also in him, and he shall bring it to pass. Judgment is before him, therefore trust thou in him." CHAPTER li. On the Love of God. ^^HEN we consider the Attributes which are ascribed to the Divine Being, and the relation in which we stand to him, nothing can be niorfe reasonable, nothing more becoming that rela- tion, than the tribute of Love : it is a disposition ©f mind which we ought peculiarly to cultivate, as being, in an especial manner, connected both ■with our duty and happiness. When this feel- Ino- predominates in the mind, those religious restraints, which are aptly described by " the voke of Christ," become easy, and his burden is made light. The ways of righteousness come to be " ways of pleasantness, and all its paths are peace." Having, in the preliminary considerations, treated on the subject of love, l^oth as it relates to God and man, it will not be necessary now to enlarge much upon it. This duty is, how- ever, in itself, so important, and the Scriptures afford so many exhortations and inducements to it, that it cannot be passed oyer here; nor . t .V should the cautions against those! things which j \ lessen the sense of it upon our minds, be over- looked. ON THE LOVE OF GOD. 4! When our Saviour Mas insidiously asked ; " Which is the great commandment of the hiw :" the reply was, " 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." Did we place this duty sufficiently before us, as the most desirable ob- ject of our attainment, and frequently examine ourselves respecting it; considering at the same time the many reasonable motives which we have for fullilling it; we should be likely to witness an increase of this love in our hearts, and feelingly to unite with the expressions of Holy Writ: " I love thy commandments above gold, yea above line gold. Thy word is very pure, therefore thy servant loveth it. Oh ! love the Lord, all ye saints; for the Lord preservetli the faithful, and plentifully rewardeth the proud doer. Let them that love thy name be joyful in thee; for thou, ] jord! wilt bless the righteous. Let such as love thy salvation say continually, the Lord be magniiiod. The Lord preserveth all them that love him." But of all the inducements to the love of God, there is none so powerful as that whiclv the Apostle mentions. " God commendeth his love towards us, in that, while we were yet' J) 3 'A% ON THE LOVE OF GOD. sinners, Christ died for us." In the enjoyment of this consoling faith, Christians can say, " the love of God is shed abroad in our hearts, by the Holy Ghost which is given unto us." Such was the prevalence and the establishment of this love in the heart of the Apostle, and some of his fellow believers, that he could confidently declare : " I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come ; nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." The principal proof of our lovfe, arises from our obedience to what we know to be the Di- vine will concerning us, or his commandments to us. " If ye love me (says our Saviour) keep my commandments." — Consistent with this language, is that of the Apostle John : " This is the love of God, that we keep his com- mandments ; and his commandments are not grievous." lu order to guard us against the loss of that love, which is so important a part of our duty, the following advices and cautions are given: ^ J^etyour affections on tilings above, and not on ON THE LOVE or GOD. 43 things on the earth ; love not the world, neither the things which are in the world : If any man love the world, the love of the Father is not in him : for all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, are not of the Father, but of the world. The world passeth away and the lust thereof: Mhosoever will be a friend of the world, is the enemy of God ; for the friendship of the world is enmity with God." Let not these interesting- cautions and observations be forgotten^ and then the following salutations of the Apostle may be veritied in our experience: *' The Lord direct your hearts unto the love of God, and unto the patient waiting for Christ — Grace be with all them that love our Lord Jesus Christ in sincerity." rri CHAPTER III. On the Fear of God. Ji HE next Duty which we owe to the Divine Being, and which may probably be considered by many as previous to that of Love, is the fear of offending Him. This has been, in all ages, the disposition of the righteous, by which they have been, in a great measure, preserved from falling into those irreligious and immoral practices, which draw down Divine displeasure on men. When we consider the Omnipotence, the Oinniscience, and the Justice of God, we shall find abundant cause for cherishing this Fear, accompanied with an awful reverence of Spirit towards him. So forcibly was this duty impressed on the mind of one of the Patriarchs, that the Divine Being was styled, " The Fear of Isaac." Jo3C[,li was an eminent examj)le of the beneficial effects of this Fear. He says of himself, " I fear God;" and he gave a striking proof of it, when, under a peculiar temptation, he resisted it with this memorable language : " How can I do this great wickedness, and sia against Godr" When we attend to all the beneficial conse- quences which are described in Scripture, as the result of this virtue, its importance must forcibly impress our minds, and should stimu-'- ON THE FEAR OF GOD. 45 late us to the attainment of it. " Thou shalt fear the Lord thy God," was a j)reccpt early oiven to the Jewish nation, and was added to many of their legal institutions, as an incentive to duty. In the Book of Job, we have a grand description of the inestimable value of true wis- dom; \\hich is, after all that is said of it, reduced to this simple, but important point: " The fear of the Lord, that is wisdom, and to depart from evil is understanding." Solomon concludes his no less fine description of wisdom in similar words : " The fear of the Lord is the beginning of wisdom ; and the knowledge of the Holy is tmderstandins;." In this description of wisdom, he also says : " The fear of the Lord is to hate evil : pride, and airogancy, and the evil way, and the froward mouth, do i hate." Again, " By the fear of the Lord, men depart from evil. It is a fountain of life, preserving from the snares of death. By humility and the fear of the Lord, are riches, and honour, and life." The Psalmist inculcates the Divine fear, in this inviting language : ** Come, ye children, and I will teach you the fear of the Lord. What man is he that desireth life, and loveth many days, that he may see good ? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil and do good; seek 46 ON THE FEAR OF GOD. peace raid piirsue it. The eyes of the Lord are upon the righteous, aud his ears are open to their cry. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth." Vv^e have many other incitements to this duty in the Scriptures; par- ticularly in the Psalms : " God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him. He is to be feared above all gods. Thou, even thou, O God of Jacob! art to be feared; and who may stand in thy siglit, M'hen once thon art angry? But there is forgiveness with thee, that thou mayest be feared. Stand in awe, and sin not. Serve the Lord with fear, and rejoice with tremblino;. Let all the earth fear the Lord. Let all the inhabitants of the world stand in awe ef him. The Lord reigneth, let the people tremble. He sitteih between the Cherubim, let the earth be moved. Who would not fear tJiee, O King of Kations! for to thee doth it appertain l! But in the Holy Scriptures, Christians are taught whom they should not fear, as well as Avhom they should fear. " Ye shall not fear ot'ier gods. Learn not the way of the heathen, and be not dismayed at the signs of Heaven '^ ON THE TEAR Ol- GOD. 4? ibr tlic customs of the people are vain. The fear of man bringeth a snare. Fear ye not the reproacli of men, neither be ye afraid of their reviliiigs. I, even I, am he that comforteth you : Who art tliou, that thou shouldst be afraid of a man that shall die, and of the son of a niaH \vhich shall be made as grass ; and forgettest the Lord thy maker, that hali) stretched forth the Heavens, and laid the foundations of the cartkr'* Our blessed Redeemer gave his disciples some particular instructions on this subject : " I say unto you, my friends, be not afraid of them that kill the body, and after that have no more that they can do. But 1 will forewarn you whom ye shall fear. Fear him, who, after he hath killed, hath power to cast into Hell ; yea, I say uuto you, fear Him." Thus w'e find in every dispensation, the fear of God was a necessary attainment. It formed a prominent part in that message delivered by the Angel, who was seen to " fly in the midst of Heaven, having the everlasting gospel to preack unto them that dwell on the earth; saying with a loud voice, Fear God, and give glory to him, for the hour of liis judgments is come ; and ■worship him that made Heaven and Earth; aud the Sea, and the Fountains of V/atcrs.'' CHAPTER IV. On Religious Meditation. My Religious Meditation, is meant, that in- ward retirement of mind from the cares and concerns of this world, in which we may con- template the works of God, both in creation and redemption; ana consider the duties which we owe to him, and one to another. To have the mind frequently engaged in this manner, is of no small importance to the reli- gious improvement of a Christian. For this purpose, as well as for that of inward retire- ment and private prayer, some persons set apart particular times of the day; whilst others tind it practicable, when they are engaged in their outward employments, inwardly to retire from the world's concerns, secretly to meditate upon the law of the Lord, to wait upon him for the renewal of their spiritual strength, and to pour out their supplications unto him. To prescribe the mode of performing these duties, is not my business; and indeed it is a pomt in which we cannot well prescribe one for another. Tliat they are duties, important and beneticial, will, no doubt, be generally admitted: and we have reason to believe, that they have been practised by the righteous of all generations. We are ON KELIGIOUS MEDITATION. 4<^ told that Enoch walked with God; and we may j-easonubly suppose, that this was by secret com- Uiunion with him, and meditation upon his works and conunauds. Of religious meditation, we have an example in the case of Isaac ; and from the mcidental mention of his " going into the field at eventide to meditate," a presumptive proof, at least, is afforded, that a similar practice was not uncom- mon with the Patriarchs. To Joshua, the suc- cessful leader of the children of Isiael into the promised land, this command was given : " This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and nioht, that thou mayst observe to do according to all that is written therein; for then thou shalt make thy \vay prosperous, and then thou shalt have good success." We have but little left on record in the Scriptures, of the private, reli- ff'ious exercises of those concerning ^hom they are written, previously to the Book of Psalms, Here we find in the first Psalm, religious medi- tation represented as a material part of the employment of the man who is styled blessed. " His delight, says the Psalmist, is m the law of the Lord, and in his law doth he meditate day and night." It was, no doubt, to this duty that the Psalmist alluded, when he gave this £ 50 ON RELIGIOUS MEDITATION. exhortation : " Comnuine with your own heart upon your bed; and be still." The benefits ^vhich result from religious meditation are thus described: " My soul shall be satisfied as with luarrovv and fatness, and my mouth shall praise thee with joyful lips, when I remember thee upon my bed, and meditate on thee in the night watches/' Again we find this employment excellently and profitably illustrated, and its benefits under close conflicts strongly described. " 1 have considered the days of old; the years of ancient limes. 1 call to remembrance my song m the night, and my spuit made diligent search. Will the Lord cast off for ever; and will he be favourable no more:" After various considerations of this kind, the Psalmist con- cludes in this manner : " Surely 1 will remem- ber thy wonders of old. 1 will meditate also of all thy work, and talk of thy doings. Thy way, O God, is in the sanctuary: Who is so jrreat a God as our God ?" But the inspired writers did not confine their meditation, to the law of their God, or to his providential dealings with his people. They saw him, and they adored him, in the works of creation. From these they drew many beauti- ful similes; and inculcated much important and ON RELIC lors MEDITATION. 51 Fiinnbliiig instruction. " 7 he Heavens declare tlie glory of C«od, and the firmament fsliowetli his hundyvvork. Diiy unto day uttereth speech, and night unto night showelh knowledge. There is no speech or language where their voice is not heard." Again, " When 1 consider thy Heavens, the work of thy fingers, the mooa and the stars which thou hast ordained ; [I ex- claim] What is man that thou art mindiul of him ; or the son of man that thou visitest him !'* Our duties also afford very copious subjects for our meditation : Thus the Apostle Paul enumerates many particular-s of a very compre- hensive nature, and reconmiends them to the Gontemplatiou of his favourite Pliilippians : ** Whatsoever things are true, w hatsoever things are honest, whatsoever things are just, what- soever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, if there be any praise, think on those things." To this exhortation he adds tliese memorable words: " Those things which ye have both learned, and received, and heard, and seen in me, do 5 and the God of Peace shall be with you." E 2 CHAPTER Y. , Watclifulness and •waiting vpon Goct. JL HESE Duties are intimately connected "with each other. Watchfulness is an exercise of the mind, in which we are concerned to guard against the approach and attack of evil on the one hand ; and on the other, to be look- ing for, and ready to receire the communieatioja of Divine good to the soul. The last may be termed waiting upon God. This expression may also be applied to a dependence on the Divine care and bounty, for the supply of oui* spiritual and temporal wants; and patiently waiting the Lord's time for this supply. "When we consider how we are surrounded in this world by temptations to evil ; how much our own propensities incline us to comply witli it; and that, in addition to these inducements, there is also an unwearied enemy and evil spirit, who is seeking our destruction ; watchfulness will appear to be an indispensable duty. The world, the liesh, and the devil, are all repre- sented in Holy writ as enemies, against which it is necessary to be upon our guard. "The world lieth in wickedness, and its friendship is enmity with God^ The flesh lusteth against WATCHFULNESS, SCC, 53 tlic Spirit ;" and so powerful is that enemy, who has these weapons to war with against our Jiap- piness, that an Apostle formerly gave this im- portant exhortation to the early believers : " Be sober, be vigilant, for your adversary the devil, as a roaring lion, goeth about, seeking ^hom he may devour." When these considerations have taken place in our minds, we shall be con- vinced of the propriety of that universal com- mand, given by our blessed Saviour^ " What I say unto you, 1 say unto all; watch." Again, " Watch and pray that ye enter not into temp- tation." Thus also the Apostles, "Watch ye, stand fi)st in the faith ; quit you like men, be strong. Let us watch, and be sober. Be ye sober and watch unto prayer." The truly humble minded Christian, is fre- quently brought to feel his own incapacity for every good word and work. He is often made sensible of that important truth, inculcated by his Divhie master: " No man can come unto me, except tlic Father which sent me, draw him." From this sense and feeling, he finds the necessity of patiently waiting upon God, for help and strengtii in the performance of his re- ligious duties. The benefit of this state of -nind is frequently descril^ed in Holy Writ, and ^4. "WATCHFULNESS AND its duty strongly enforced : " Wait on the Lord; he of good courage, and he shall strengthen thy iieart ; wait, I say, on the Lord." Again, " I waited patiently on the Lord, and he inclined unto me, and heard my cry. He brought me up also out of a horrible pit, out of the miry clay ; and set my feet upon a rock, and esta- blished my goings ; and he hath put a new song in my mouth, even praise unto oiu- God. Many Sfhall see it" and fear, and shall trust in the Lord." Thus does the royal Psalmist describe the bene- ficial consequences of waiting upon God ; and Solomon represents wisdom, no doubt the " wis- dom whicii is from above," speaking in thiS' manner: " Blessed is the man that heareth me^ watching daily at my gates, waiting at the posts of my doors." The prophet Ilabakkuk appears to have been sensible of the importance of this duty, both fop his own particular benetit, and for the fulfilment of his prophetical office : " I will stand upoi> my watch, and' set me upon the tower, and will watch to see A\hat be will say unto me, and what I shall answer when I am reproved." In this state of mind he received the Divine com- munication and commission, to " write th^ vi&ian, and make it plain upon tables, that ha WAITING tTPON GOtf. S^ may run that readeth il." Thus also we fmd the Apostles were commanded by tlieir Heavenly ]\Iaster, previously to their entering on theii* i\postolicaI office, " to wait at Jerusalem for the promise of the Father; which, saitli he, ye have heard of me." I shall conclude this subject with the lively description, given by the evangelical prophet, of the benelits arising from this exercise of mind : " Even the youths shall faint and grow weary, and the young men shall utterly fall; but they that wait upon the Lord, shall renew tlieir strength ; they shall mount up with wings as eagles; they shall run, and not be weary j liiey shall walk, and not famt." CHAPTER VI. - On Prayer, Of all the Duties which Religion requireg, there is not one more clearly obligatory, or more interestingly important, than tiiat of Prayer ; by ^vhich it is scarcely necessary to say, is meant, the making our requests known to God, for those things of which we stand in need, whether temporal or spiritual. This is a duty which we may be said to owe to ourselves, as well as to God. ^Vl.en we consider our manifold w ants, our infirmities, and our dangers, ■with our incapacity to supply or relieve our- selves; and when we reflect, that the Divine Being alone is capable of atloiding us tliat sup- ply and assistance, which are necessary for our present and future well-being; the importance of this duty to ourselves, or for our own bene- fit, must be obvious. Again, when we consider, that God is the giver of every good and perfect gift; that the earth is his, and the fulness thereof; that iw him are hid all the treasures of wisdom and knowledge ; these considerations show, that prayer is a duly which. we owe to his Omnipotence and Goodness: but, in addition to these reasonable considerations, the commands which are given us in the Holy Scriptures, im- pose prayer upon us, as being indispensably due to- tlie Almighty, ON PRAYER. CI We have various precepts and examples, re- specting this duty, in the Old Testament, all tending to incite us to " lift up our hearts with our hands to God in the Heavens:" but in the New Testament the directions are most I'uU and particular. Our blessed Lord inculcated this duty very forcibly among his disciples; anJ we are told, that " he spake a parable to them to this end, that men ought alv\'ays to pray, and not to faint." The Apostle Pad is very earnest in his injunctions on this head: '' Be careful (or anxious) for nothing ; but in every thing, by prayer and supplication, with thanksgiving, let , your requests be made known unto God. Con- tinue in prayer, an-d watch in the same with thanksgiving. Pray without ceasing. I wiU therefore that men pray every where, lifting up holy hands, without wrath and doubting: that supplications, prayers, intercessions, and giving of thanks, be made for all men ; for Kings and for those that are in authority ; that we may lead a quiet and peaceable life, in all godliness and honesty; for this is good and acceptable in the sidit of God, our Saviour." But there are some circumstances necessary to be attended to, in order to make our prayers acceptable, and such as will be likely to pro- cure a favourable answer to them. The lirat C>0 ON PEAYER. of these is, sincerity of heart, in the abhorrence of sin, and in desires after holiness and purity. Of this the Psahnist appears to have been fully sensible, when he says, " U I regard iniquity in my heart, the Lord will not hear me." Again, *' I will wash ray hands in iunocency, so will I encompass thy altar, O God !" Solomon also makes a memorable observation on this subject: *' He that turneth away his ear from hearing the law, even his prayer shall be an abominatiop. to the Lord/' In another place he savs, " The sacriiice of the wicked is an abomina- tion to the Lord : but the prayer of the upright is his delight." In the answer which the young man who had been blind, made to the cavilling Jews, we have an instructive remark on the qualification for true prayer: " We know that God heareth not sinners; but if any man be a worshipper of God, and doeth his will, him he heareth." The Apostle John also inculcates a similar doctrine : " Beloved, if our hearts condemn us not, then have we confidence to- wards God; and Mnatsoever we ask we receive of him, becau-e we keep his comiuandments, and do those thnigs that are pleasing in his sight." Ilie direction and caution which were given by our Saviour on this subject, should also be leniemLered, in order to avoid that ostentatious ON PRAYER. 59 disposition whlcli niais, in the sight of God, all our otherwise good words and works : " VV iieii thou prayest, diou shall not be as die hypocrites are; for they love to pray standnig ui the syna- gogues, and ni the corners of the streets, that they may be seen of men. But tluui, when thou prayest, enter into thy closet; and when thou hast shut thy door, pray to thy Fadier, who IS in secret ; and thy Father who seeth in secret, shall reward thee openly." Our Lord having thus cautioned his disciples against a desire to be seen and praised of men, proceeds to correct another false aj)prehension which some had entertained, that they should he heard for their much speaking. Of this no- 'tion he exposes the folly; and, in order to exem- plify the doctrine which he taught, lie gives his disciples a most comprehensive, and at the sanve time concise, specnuen of prayer. " Our Father who art in Heaven, hallowed be thy name; thy kingdom come: thy will be done in earth as it is m Heaven. Give us this day our daily bread ; and forgive us our debts as we forgive our debtors ; and lead us not into temptation, but deliver us from evil ; for thine is the kingdom, and the power, and the glory, for ever. Amen." do ON PRAYER. On one part of this excellent prayer our blessed Liord makes a short comment, to show the im- portance of a disposition of mind, which, rinough Divine grace, it is in our power, and is certainly our duty, to attain. " If ye forgive men their tres|>asses,your heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses." Of how great importance is this duty of for- giveness! and, may it not be added, how little is it attended to ? Our approaches to the throne of Divine grace, oucht also to be accompanied with a trust in the mediation and intercession of Jesus Christ ; to which he himself holds out this, and other en- couraging promises : " Verily, verily, I say unto you; whatsoever ye shall ask the Father in my name, he will give it you." We are also di- rected to " ask in faith, nothing wavering." There is another important requisite neces- sary to be attended to, in the performance of the solenm duty of prayer. Tliis is, the assist- ance of the Holy Spirit; the necessity of which the Apostle Paul clearly sets forth, when he says, " The Spirit also helpeth our infirmities : for we know not what we should pray for, as we ought; but the Spirit itself maketh interces- siou for us, with groanings which cannot be u.f- ON PRAYER. Q\ tered : and he llmt seavchelh the hearts knoweth vhat is in the mind of the Spirit, because he maketh intercession for the saints according to the will of God." The same Apostle, in ano- ther place, describes true prayer in this manner: *' Praying always, with all prayer and supplica- tion in the Spirit ; and watching thereunto with all perseverance." But notwithstanding these requisites for the performance of true prayer, let not any be dis- couraged from an attention to this important jk-ed by his displeasure. Of this we have a. Ol 0:« THANKSGIVING AND PRAISE. Strong proof in the instance of the Israelites, of whom, after recapitulating the peculiar favours by which they had been distinguished, it is said ; " But Jeshurun waxed fat and kicked— then be forsook God who made hinv, and lightly esteemed the rock of his salvation. They pro- voked him to jealousy with strange gods, they- sacrificed unto devils, and not to God. — And. when the Lord saw it, he abhorred them, be- qause of the provoking of his sons and of his daughters.!* Here we see the idolatry of the Jews de- scribed, as the consequence of their ingratitude for the blessings which were conferred upon them ; and the Apostle, in describing the de- praved state of the heathen world, both in its religion and morality, traces it to the same source: " Because that when they knew God,, they glorified him not as God, neither were thankful: but became vain in their imagina- tions, and their foolish heait was darkened; professing to be wise they became fools ; and changed the glory of the incorruptible God into an image made like to corruptible man ; and to birds, and to four-footed beasts, and creeping things. Wherefore God also gave them ujp to uncleanness, through the lusts of their ovva ON THANKSGIVING AND PRAISE. G^ liearts, to dishonour tlieir own bodies between themselves ; who changed the triilli of God into a lie ; and worshipped and served the creature more than the Creator, w ho is blessed for ever. Amen." Whenwe consider these lamentable consequences, as the result of unthank fulness and ingratitude, how important is the exhorta- tion of the propliet Jeremiah : " Give glory to the Lord your God, before he cause darkness, and before your feet stumble upon the dark mountain ; and while ye look for light, he turn it into the shadow of deathj and make it gross darkness," Nuineroiis are the examples, as well as the exhortations, which are contained in the Holy Scriptures, and particularly in the book of Psalms, relating to this subject ; from which it mav be suthcient to extract the followir.w : " It is a good thing- to 'give thanks unto the Lord, and to sing praises unto thy name, O ISIost High! to show forth thy loving kindness in the jiiorning, and thy faithfulness every night. Let the people praise thee, O God ! let all the peo- ple praise thee. \Mi'S6 the Lord, O my soul ! and all that is wilhiu me bless his holy name. Bless the Lord, O iny soul ! and forget not all "bis benefits- who forgivethall tiiy inifpiitieo"; F 3 0G ©N THANKSGIVINO AND PRAISE, ^vho healeth all thy diseases; who redeemetli" ihy life from destruction; who crowneth thee with loving kindness and tender mercies. Oh! that men would praise the Lord for his good- ness, and for his wonderful works to the chil-' dren of men," The inspired writers of the New Testament likewise furnish us with many incitements to this duty, Christianity itself was introduced with, " Glory to God in the highest," as an acknowledgment previously necessary to the promotion of " peace on earth, and good wili towards men." We iind the mother of our Lord pouring out her soul, in a grateful song of praise, which begins with this pious lan- guage : " My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour— for he that is mighty hath done to me great things; and holy is his name." The Apostle Paul very pressingly inculcates an attention to these duties. " In every thing," says he, " give, thanks; for this is the will of God in Christ Jesus. xVnd be not drunk with wine, wherein Is excess; but be ye lilled with the Spirit: speaking to yourselves in psalips, and in hymns, and in spiritual songs; singing and making me- lody in your heart to the Lord ; giving thaiiii* ON THANKSGIVING AND PRAISE. G7 always, for all things, unto God and the Father, in the name of our Lord Jesus Christ. By him, therefore, let us offer the sacrifice of praise to God continually, that is the fruit of our lipS;, giving thanks to his name." It is not, however, a formal performance of this duty that will meet with divine approba- tion. It must, like prayer, be the produce of a himibled and sanctified heart. When this is attained to, tliank fulness and praise will fre- quently become involuntary effusions, and ascend with acceptance before Him, -who is the giver of every good and perfect gift; and, as this state of mind is continued in, qualification will finally be experienced to join with that innumerable multitude, mentioned in the Book of Revela- tions, who " stood before the Throne and be- fore the Lamb, clothed with white robes, say- ing, Salvation to our God, who sitteth upon the Throne, and unto the Lamb :" to which sacred anthem the whole Angelic Host, returned tiiis responsive language : " Amen. Blessing, and glory, and wisdom,, and thanksgiving, and ho- nour, and power, and might, be unto our Godj for ever aud ever. Amen."' CHAPTER VIII. Ort Public Worship, and the Appropriation of one ddi/ in the week for this purpose. The Public Worship of the Ahiiighty is a special duty of all men, who have opportunity and ability for it. This results frotn the relation in which Me all stand to God, a» our Creator, Preserver, and Benefactor,- Common benefits demand united thanksgiving and praises. A social acknowledgment of these mercies and blessings, not only becomes us as dependent Beings, but is attended with various advantages. The rich and prosperous, when thus assembled with the poor and afflicted, and acknowledging their dependence on the same great Benefactor, may learn humility, and be led to sentiments of charity towards their ftllovv-creatures. The children of poverty, and distress, whilst as- sembled with the opulent, and joining them in solemn worship, may feel that they are all the offspring of one gracious parent; all equally dependent on his bounty and goodness ; and from those feelings, they may learn to support, with resignation and hope, that allotment which thie Father of Mercies has assigned to them. In the one class, sentiments of pride and con- tempt for others, are likely to be suppressed ; and in the other; envy, discontent, and mur- ON PUBLIC AVORSHIP, &C. 69 muring, are discouraged. Whatever differences may elsewhere exist among men, in the presence of the Divine Being, " the rich and the poor meet [equally] together; for the Lord is [equally] the maker of them all." The Holy Scriptures inform us, that this duty had been practised in all ages, by those who had been distinguished for piety and virtue. In early times the sacrifices of animals, or of- ferinss of the fruits of the earth, were the most common mode of publicly acknowledging a dependence on the Divine Being, and were SSSsl^jpi^kably of Divine institution 4 bat when, it pleased the Almighty to separate from the rest of mankind a people, whom he distlnguislied^. by peculiar precepts aud favours, it appears that, in addition to those offerings, they met to- gether for the performance of Divine Worship r " Ye shall keep my sabbaths^ and reverence my sanctuary; I am the Lord," This precept points out the institution of a time and place for public worship; and they were both religiously ol> served by the pious among the Jews; though there is reason to believe they were much neglected by many of another description. The Psalmist, with that humble piety whicli peculiarly distinguishes his character, is an emi- 70 ON PUBLIC WORSHIP, &C. nent instance of public, as well as private det votion : " As foMne, I will come into thy house in the multitude of thy mercy, and in thy fear will I worship towards thy holy temple." Again, ** We will go into his tabernacle ; we will wor- ship at his footstool." And in order that he may perform this service acceptably^ he forms an excellent resolution : " I will wash, my hands in innocency; so will I compass thy altar, O Lord ! That I may publish with the voice of thanksgiving, and tell of all thy Mondrous works." Nor was it merely as an obligation, that he performed this important duty : " His delight Mas in the law of the Lord ;" and this made the performance of religious wor-ship a grateful, not an irksome, task. " Lord, I have loved the habitation of thy house, and the place where thy honour dwelleth. How amiable are thy tabernacles, O Lord of Hosts! I was glad when they said unto me, let us go into the house of God, — for a day in thy courts is better than a thousand [elsewhere.] I had rather be a door- keeper in the house of my God, than dwell in the tents of wickedness." Although the Christian dispensation exempted its professors from the ceremonious part of the Jewish law, it did not, by any means, exempt O-N PUBLIC WORSHIP, &c. 71 them from the duty of public worship. We have the examples of our Saviour and his iVpostles, in support of this practice. The Apostle Paul is indeed very strenuous in incul- cating it: " I beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, ■which is your reasonable servict^:" and in the Epistle to the Hebrews, public worship is thus excellently illustrated and enforced: " Having, therefore, brethren, boldness to enter into the holiest, by the blood of Jesus ; by a new and living way, which he hath consecrated for tfs through the vail, that is to say, his flesh ; and having a High- Priest over the House of God; let us draw near with a true heart, in full as- surance of faith; — not forsaking, the assemblin*'- of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. 5> The Christian religion has, however, freed its professors from being confined to particular places, for the performance of religious wor- ship. Thus our Saviour taught his disciples : " Where two or three are met together in my name, there am I in the midst of them :" and in the memorable conversation; N\hich he hold una ON PUBLIC VtORSHIP, SCC. with the Samaritan woman, he showed that public worship was not to be confined to any particular place ; for when she inquired of him, whether Jerusalem, or the mountain of Samaria, was the true place of worship, he set them, and, by consequence, all other particular places, aside, as being exclusively appropriated to this purpose. " Woman, believe me, the hour Cometh, \\hen ye shall neither in this mountain, nor yet at Jerusalem, [exclusiviely] worship the Father. — But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth; for the FaLhei* seekcth such to worship him. € Jewish law, and most probably prior to that time, the seventh day of the week was set apart for this service : but when that dispensation was '.ihrogated; the primitive Christians thought prO- ON PUBLIC WORSHIP, &C. 7^ per to alter the time, from the seventh to the first day of the week. Although the ceremonial part of the Jewish sabbath, is not obhgatory upon Christians ; yet several of the reasons as- signed for its institution, apply to us equally \v*itli them. Christians in all ages have, there- fore, agreed in the appropriation of a seventh day, or one day in the week, to be particularly set apart for public worship, and for other means of religious improvement ; as also for a time of relaxation and rest from bodily labour, to those who are subject to it. This indulgence was extended, under tlie law, to the animal creation, as well as to those persons who were in a state of servitude and bondage : " That thine ox and thine ass may rest ; and the son of thy handmaid, and the stranger, may be re- freshed." The religious observance of one day in the week, is of so much importance to the preser- vation of piety and virtue ; and the neglect of it is so evidently marked with irreligion, and, iu general, with immorality, that, however neces- sary it is to avoid the superstitious observance of it, which our Saviour had occasion to cen- sure, hi the time of his personal appearance on earth; yet every reasonable cousideration coh- G 74 ON PUBLIC WORSHIP, &C. spires to press the practice closely upon us, as aftording an opportunity, which many could not otherwise easily obtain, of acquiring religious instruction and improvement; and of publickly performing that worship, which is due unto *' Him that made Heaven and Earth, the Seas, and the Fountains of Waters." The pious Clu'istian does not, however, con- fine his public devotions to one day in the week. Sensible of the obligation, and feeling the be- nefit, of a more frequent performance of this religious service, he embraces opportunities, when afforded to him, of attending on publick worship, on some other day, or days, than that which is specially set apart for this purpose : and although this may, in some instances, re- quire him to leave his temporal concerns; and may seem to be attended with, some worldly disadvantages; vet the views which he enter- tains of relijiious obligations, induce him to fol- low the example of the good King David, when, on a certain occasion, he made use of this dis- interested language : " Neither will [ offer burnt-offerings unto the Lord my God, of that which doth cost me nothing." CHAPTER rX. Oh Obeditnce and Patuncc. After treating on tlie preceding particular duties, it may be proper to take notice of tlie general duty of Obedience ; and to connect with it that of Patience. By Obedience I's meant the practical and active part of those duties, which we know to be the Divine will concerning us. When the mind is impressed with the belief of the power and goodness of God, and brought mider the influence of that love and fear which Ave owe to him, obedience to the manifestations of his will, becomes the necessary result of this impression and influence. But as the operation of these principles is generally slow and gradual, and the Christian traveller has many tempta- tions and difiicultles to encounter, before he has reason to believe that " in him verily is the love of God perfected?" it is of importance to know, that simple obedience to the Divine will is an indispensable obligation : " To obey is better than sacrifice^ and to hearken than the fat of rams: for rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry." Fear and love are, however, motives which are essential to true obedience. We find them G 'Z. 76 ON OB'EDIENCE AND PATIENCE. in the Holy Scriptures used to excite the minds of the people to the service of God, and to an attention to his commands, " Thou shalt fear the Lord thy God, and serve him. Thou shah love the Lord thy God, and keep his charge and his statutes, and his judgments, and his commandments alway. Ye shall observe to do as the Lord your God hath commanded you: ye shall not turn aside to the right hand, or to the left, that ye may live, and that it may be well with yoa. Thus saith the Lord of Hosts, the God of Israel : — obey my voice, and wallc ye in all my ways that I have commanded yo% that it may be well unto you." In the New Testament, the importance of obedience to the Divine will and commands, is very strongly enforced. Our blessed Redeemer manifested how little he sought the praise of men, and how much he desired the glory of his Father, and the real good of mankind, when he gave this salutary caution to his hearers : " Not every one that saith unto me> Lord ! Lord ! shall enter the kingdom ; but he that doeth the will of my Father who is in Heaven." Again he saith: " Ye are my friends, if ye do whatsoever I command you." And it was the observation of his beloved disciple, " He that doth the will of God abideth tor ever." ON OBEDIENCE AND PATIENCE. 77 Besides the particular instructions given by Uie Apostles of Christ, the general duty of obe- dience, or keeping the divnie commands, is thus enforced: *' Not the hearers of the law are just before God, but the doers of the law shall be justified. Be ye doers of the word, and not hearers only, deceiving your ownselves. This is the love of God, that we keep his command-^ nients ; and his connuandnients are not grievous. Hereby we do know him, if we keep his com- mandments. He that saith, I know him, and keepelh not his commandments, is a liar; and the truth is not in him. But whoso keepeth his 'word, in hnn, verily, is the love of God per- fected." When we consider these various tes- timonies to the importance of the practical part of religion: in s\irich is necessarily involved a belief of its doctrines, because these are like- wise Divine commands ; we shall see the ytvo- priety of that conclusion, to v,hich Solomon, after all his researches, was brought : " Fear God, and keep his commandments; for this is the whole duty of man." Intimately connected with Obedience, is the duty of Patience ; Ijv \\hich is understood the bearing with fortitude of mind, and resignation to the Divine v>ill, v.hatever is permitted to G 3 ^ ON OBEDIENCE AND PATIENCE. befall US in this probationary state of existence. Obedience and patience, or to do and suffer the whole will of God, may be said to comprehend the whole of those duties which religion and virtue require. Patience therefore holds an important place among the duties of a Christian. His life is aptly compared to a state of warfare,- in which he has not only much to do, but much to bear. He must, in common with other men, submit to many privations and trials ; and some- times his religion will subject him to more; for which, however, it aft'ords an ample compensa- tion. But as this compensation is not always immediate, wc are called upon by our faith, our hope, and our love to the Supreme Being, without whose providential attention -we arc told, not a hair of our heads falleth to the o-round, to bear, with holy resignation, what- erser he permits to befall us ; and, in conformity to those excellent examples which are trans- mitted to us in Holy writ, to say, when suffer- ings and. trials are our lot : " The Lord gave, and the Lord hath taken away; blessed be the name, ©f the Lord. Not my will, but thine be done. The cup which my Father hath given me, shall I not drink it ?'' When our Lord was apprizing his disciples. «£ the afllictions which would befall them, h& ON OBEDIENCE AND PATIENCE. 7S> cave them this seasonable exhortation : " In yoar patience possess ye your souls ;" and it seems that this exhortation was not in vain ; for we afterwards find, when their Lord's predictions were verified, they had so attended to his in- struction as to be able to say : " We glory in tribulations: knowinsr that tribulation workelh patience ; and patience, experience ; and expe- rience, hope; and hope maketh not ashamed,, because the love of God is shed abroad in our hearts, by the Holy Ghost, which is given unto lis. For which cause we faint not; for though oiu' outward man perish, yet the inwaid man is renewed day by day: for our light aftiiction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory ; while we look not at the things that are seen, but at the things which are not seen ; for the things which are seen, are temporal ; but the. thincs which are not seen, are eternal-" The author of the Epistle to the Hebrews, gives the following instructive exhortations on this subject : " My son, despise not thou the chasteninij of the Lord, nor faint when thou art rebuked of hiin ; for whom tiie Lord loveth he chasteneth, and. scourgeth every son. whom he r-2ceiveth.. We have had fathers of out titslk 80 ON OBEDIENCE AN]> PATIENCE. "who corrected us, and we gave them reverence ; shall we not much rather be in subjection to the Father of Spirits, and live ? For they, verily, for a few days chastened us, for their own pleasure; but he for our profit, that we might be parta- kers of his holiness, TSow no chastening, for the present, seemeth to be joyous, but grievous; nevertheless, afterward, ityieldeth the peaceable fruit of righteousness, unto them who are exer- cised thereby." The Apostle James, amonjn; other exhorta- tions to the duty of Patience, gives the follow- ing: " Take, my brethren, the prophets who liave spoken in the name of the Lord, for an example of suffering affliction and patience. Behold ! we count them happy who endure. Ye have heard of the patience of Job, and have seen the end of the Lord ; that he is very piti- ful, and of tender mercy." As aiBiction is more or less the lot of hu- manity, it is of the utmost injportance that we endeavour to have our minds fortified by pa- tience, which may be called the strong-hold of religion and virtue. To this end, it may be beneficial to us to consider, how much we en- jpy, or may enjoy; and of bow little we are ON OIJEDIENCE AND PATIENCE. 81 worthy. Humility is the groiuul-work of pa- tience. It gives light to the mind, and strength to the heart. " But if thou faint (says Solomon) in the day of adversity, thy strength is small.'* The humble, resigned mind knows, that all things shall work together for good; and ia times of affliction is enabled to say with the prophet : " Although the fig-stree shall not blossom, neither shall fruit be in the vines ; the labour of the olive shall fail, and the fields shall yield no meat ; the flocks shall be cut off from the fold, and there shall be no herd in this stalls ; yet I will rejoice in the Lord 5 I will joy in the God of my salvation." CHAPTER X. On Rrpcniance totcat-ds God, and Faith in our tord Jesus Christ. ^y HEN we consider the number and extent of our duties to God, on the one hand; and the depravity and frailty of human nature, on the other ; we must suppose that the neglect or violation of these duties will, at times, take place, even with those who may make the most early and regular advances in the way of holi- ness : but wiih respect to the generality of mankind, this neglect and violation are so preva- lent and self-evident, that any attempt to de- monstrate them would be superfluous. If therefore, it is, as it ought to be, a matter of concern to us, to live and die in the Divine fa- Tour, Repentance, united with amendment of life, becomes a most important duty. The very first sermons which were preached both by our Saviour, and his forerunner, the Baptist, were on the subject of Repentance; and, in a few energetic expressions they en- forced this first principle of the doctrine of Christ: " Repent, for the kingdom of Heaven- is at hand. Bring forth fruits meet for repent- arice." With these precepts was laid, as it. ON REPENTANCE, &C. 85 ^'ere, the foundation of that religion, with whicli the world has been blessed through Jesus Christ. Repentance was, no doubt, always a necessary duty, since the transgression of our first parents: but the gospel dispensation being more parti- cularly applied to the depraved state of human nature, this lirsj; work of true religion is pri- marily inculcated. We also tind, that when the disciples went forth to preach and to teach, this apj>ears to have been the first and principal part of their mission ; for we are told by one of the Evangelists, that " they went out and preached, that men should repent." After the ascension of our Lord, and the pouring forth of the Spirit on the Apostles and Disciples, we find the doctrine of Repentance was preached in this powerful language : " Repent ye, and be converted ; that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus Christ, who before, was preached unto you." In that excellent relation of his gospel la- bours, which the Apostle Paul gave to the elders of Ephesus, we may perceive that re- pentance formed a very prominent part in the doctrines which he taught : " testifying (says he) both to the Jews, and also to the Greeks, 84 ON EEPENTANCE, &C, repentance toward God, and faith toward our Lord Jesus Christ." The connexion of Repentance with Faith in Christ, forms a peculiar excellence of the gos- pel dispensation, and to which it is of the utmost importance to attend. How consoling is this consideration! " If any man sin, we have an advocate with the Father, Jesus Christ the righteous : and he is the propitiation for our sins; and not for ours only, but for the sins of the whole world." Numerous are the testi- monies in holv writ to this gracious design of our merciful Redeemer. The evangelical pro- phet strongly and clearly speaks of it: " He was wounded for our transgressions ; the chastise- ment of our peace was upon him, and with his stripes are we healed. All we, like sheep, have gone astray ; we have turned every one to his own way; and the Lord hath laid on him ihe iniquity of us all." This passage was opened to the Ethiopian Eunuch, and applied to Christ, by Philip the Evangelist. The doctrine of Faith in Christ, as the means of reconciliation with God, is forcibly incul- cated hi the writings of the Apostles. To re- peat all that they say on this subject, would be to transcribe a laige portion of their Epistles. We are told by our Saviour himself; when some ON REPENTANCE, '&C, 8j' inquired of him, " What shall we do, tliat we may work the works of God ? This is the work of God, that ye believe on him, whom God hath sent." The importance of this be- lief, or faith, is thus inculcated by the Apostle Paul, in his Epistle to the Romans: *' JN'ow the righteousness of God, widiout the law, is manifested, being witnessed by the law and the prophets; even the righteousness of God, which is by faith of Jesus Christ, unto all, and upon all them that believe, (for there is no difference ; for all have sinned and fallen ?hort of the glory of God,) being justified freely by his grace, through the redemption that is in Christ Jesus; whom God hath set forth, to be a propitiation, through faith in his blood, to declare his jighte- ousness for the remission of sins that are pastj through the forbearance of God." The Author of the Epistle to the Hebiews^ largely exemplifies the doctrine of Christian redemption. The eighth, ninth, and tenth chap- ters are particularly forcible and interesting, in tlie manner in which this subject is treated; and it will be proper to recite, in this place, some of the pertinent exhortations and observations -with which he closes the subject: " Having, therefore, brethren, boldness to enter into the •Holiest by tlie blood of Jesus, by a new and S6 ON EEPENTANCE, &C, Kving way, which he has consecrated for us through the vail, tliat is to say, his flesh ; and having a High-Priest over the House of God; let us draw near with a true heart, in full as- surance of faith. He that despised Moses' law, died without mercy, under two or three wit- nesses; of how much sorer punishment, suppose ye, «hall he be thought worthy, who hath trod- den under foot the Son of God, and hath counteel the blood of the covenant wherewith he was sanctified, an unholy thing, and done despite to the spirit of grace ? for we know him who hath said; Vengeance belongeth unto me; I will recompense, saith the Lord: and again, the Lord shall judge his people. It is a fearful thing to fail into the hands of the living God." Seeing then, that our duty and interest are both intimately connected with our possessing faith in Ch* ist ; let us embrace it with full pur- pose of heart, and ^* hold fast the profession of it without wavering." Yet let us not forget, that " faith without works is d«ad, being alone ; and that we ought, therefore, to '* add to our faith, virtue ;" and to hold it in conjunction with " a o-ood conscience :" thus may we entertain a weri grounded hope, that, when this probationary state shall terminate, we shall " receive the end of our faith; even the salvation of our souls." PART IiL MORAL DUTIES. CLASS I. GENERAL DUTIES. CLASS II. PARTICULAR BUTIES. GENERAL DUTIES. CHAPTER I. Justice, J USTICE is a duty of great importance and extent : it consists in giving to all persons their respective rights ; and in exercising that veracity and uprightness in all our actions and words, which inspire mutual confidence. This may be considered as a fundamental virtue ; for without it social life loses its connexions and its com- forts; and indeed can scarcely be said to exist. Without Justice all the other virtues, and par- ticularly those of the benevolent kind, are little, if at all, better than hypocrisy. It is a virtue which even the Heathens strongly inculcated ; and in a manner which certainly does them credit."* In the Holy Scriptures, this virtue possesses a very important place; and is rccon> ^ * See in particular TnUy's Offirei^i. H 2 SS JUSTICE. jnended in a strong and prominent manner. In. the sixth chapter of Micah, Justice stands first in that brief, but comprehensive summary of duties, with which the Prophet's inquiries are answered : " He hath showed thee, O man ! ■what is good ; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God." Our blessed Lord, in a few words, at once lays down the rule for this duty, and recommends the practice of it. " All things whatsoever ye w'ould that- men should do unto you, do ye even so to them; for this is the law and the prophets." In treating on this subject, it may be proper to divide it into three heads ; viz. Honesty, Veracitv, and Sinceritv."t Honesty is intended to apply to our conduct, in those transactions which relate to property;, which, in civilized life, and particularly in com- mercial nations, is a very important duty. Nor is it only a duty; our interest is also involved in it. " Honesty is the best policy," is a pro- verbial truth which has stood, and will stand, the test of ages. " Thou shalt not steal," is one of the Ten Commandments, delivered by the Almighty t For that part of Justice which relates to the duties of Magistrates, see the chapter on Magistrates and Subjects, JTJSTICE. 8'9 Simself, for directing the conduct of his chosen people. This obligation was frequently incul- cated and extended by the Jewish Legislator. •* Ye shall not steal, neither deal falsely, neither lie one to another." Again, " Thou shalt not defraud thy neighbour, neither rob him. Ye shall do no unrighteousness in nieteyard, in weight, or in measure, neither deal falsely: False balances are an abomination to the Lord; but a just weight is his delight. Have we not all one Father ? 11 ath not one God created us ? Why do we deal treacherously every man against his brother f Thus forcibly does the Old Tes- tament inculcate Honesty among men: and in the New Testantent the same obligation is equally, though perhaps not so frequently, en- joined: " Let hitn that stole steal no more; but rather let him labour> working with his hands the thing ihat is good. Let no man defraud his brother in any matter, because the Lord is the avenger of all such." Above all, let us remenjber this important truth, that " neither thieves nor extortioners shall inlserit the kinodom of God." Honesty in our actions can scarcely exist without veracity in our words. The advantages which arise to societv and to individuals, from speaking the truth, and from punctuality in all^ TT " II O 90 JUSTICE. our promises and engagements, are not easilj? calculated ; and it is to be lamented that men, %vho would be considered as moral characters, and who, perhaps, would resent the charge o£ a lie with the challenge of a duel ; that such as. these should pay little attention to this indis- pensable moral obligation. Falsehood is an evil which pervades almost all classes of society, to a degree that is really affecting. That such an evil should so much prevail in a Christian country, whose religious code is so express and unequivocal in condemning it, is indeed a sub- ject of astonishment, as well as of sorrow. To enumerate all the passages in Scripture, mIucH apply to this subject, may not be necessary : tjtie few following ones sufficiently indicate the view, in which the vice of lying was held by the Inspirer of the sacred penmen: "Thou shalt* not bear false witness. Lying lips are an abo- mination to the Lord ; but they that deal truly are his delight. The getting of treasures by a jiving tongue, is a vanity tossed to and fro of them that seek death. Lie not one to another, seeing ye have put off the old man with his deeds. Put away lying, and speak every man truth to his neighbour." These are strong and cbar injunc* tions ; and when we add to them the solemn de.- clarationof the final state of this class of siuner.'«> jrSTlCE, Qf how awful is the consideration ! *' All liars sliall have their part in the lake which hurueth with iire and brimstone ; vhich is the second death." Men sometimes think themselves honest in their actions, and true in their words, who yet are deficient in real sincerity and uprightness. Our holy religion, however, requires us to " lay aside all guile and liypocrisies, and all evil speaking." We are told, that the Lord loveth the upright. " Tliou, most upright, dost weigh the path of the just." It was a consoling refiec-^ tion of the primitive believers in Chnst, when ihey could say : " Our rejoicing is this, th« testimony of ©ur conscience, that in simplicity and godly sincerity ; not with fleshly wisdom> but by the grace of God ; we hdv& had our conversation in the world." How desirable a virtue is true sincerity ! But the deceiver and the hypocrite are hateful both to God and man* " The hope of the hypocrite shall perish." Hia hope, boUi here and hereafter,,failethhim : and in that awful day, when iinai judgment will ba passed upon mankind, not only " the siuners i:i Zion shall be afraid ; but fearfulness will sm> grise the hypocrite." CHAPTER II. Love or Charity. isi^OVE to our fellow-creatures is a dut^f •which is inculcated, both in the Jewish and the Christian dispensations. " Thou shalt love thy neighbour as thyself," is a precept that is found in both Testaments ; but it is in the New Tes- tament that this duty is most particularly en- forced ; and is extended beyond all former ex- ample. It is indeed, as has been already shown the basis of all those duties which we owe one another : and w here this principle prevails in the heartj other moral prec©pts are, in a great measure, superseded. " Love worketh no ill to his neighbour ; therefore Love is the fulfil- ling of the law." Again, " Love one another with a pure heart fervently." Here is an essen- tial circumstance attached ta this virtue; a pure heart. Ihe heart of man^ in its natural and corrupt state, either rejects this Divine princi- ple of action, or mixes with it so much of its- own corruption, as to produce a false or mis- taken charity, which is frequently destructive of those virtues that true Love is intended to promote. But it must by no means be rejected, because it is abused. When our love one to ano- ther proceeds from, and is united with^ the love LOVE OR CHARITY. <)3-- which we owe to the Divine Being, it forms^ without exception, the brightest jewel in the crown of a Christian. The description which the Apostle Paul gives of it, has already been cited ; and so much said on the subject in ge- neral, that it may now be sufficient to treat oii> its effects ; or those paiticular virtues whicli result from it. 1. Mercy and Compassion may be con- sidered as the first fruits of love. The former is a duty which applies principally to the con- duct of superiors towards inferiors, whilst the latter extends equally to all the relations of life, when in a state of affliction or trial. These duties are forcibly enjoined upon us in Holy Writ : " Thus speaketh the Lord of Hosts : Show mercy and compassion every man to his brother ; and oppress not the widow, nor the fatherless, nor the strangers, nor the poor ; and let none of you imagine evil against his brother in your heart. Be ye nierciful as your father also is merciful. Be ye all of one mind, having compisgion one of another ; love as brethren, be pitiful, be courteous. Pure religion and undefilei before God and the Fa- ther, is this, to visit the fatherless and widows in their atBiction ; and to keep hmiseif ua- 04 EOVE OR CHAEITV. spotted from the world. Rejoice with tliem that do rejoice, and weep with them that w^ecp.'* Thus do the Holy Scriptures inculcate these amiable virtues ; and indeed they are virtues, which from various considerations, it highly be- comes us to exercise towards each other. Let as ever bear in mind this desirable benedic- tion : " Blessed are the merciful ; for they shaJl obtain mercy." 2. The virtues on which we have just been treating, are nearly allied to that Candour in judging one another, which forms a very pro- minent part in the Christian religion. It is what is frequently distinguished, in common conversation, by the name of Charity ; but pro- perly speaking, it is only one of the fruits of what is called Charity in the Scriptures. It is, however, a fruit of no- small importance, which we should all be found producing in Our conduct: and when it is considered^ how quickly we can all feel, when we are treated without candour, or cliarity, it seems peculiarly proper, that all should give what all are desi- rous to receive. How forcible and argumenta- tive is the commandment of our blessed Lord, on this subject : " Judge not, that ye be not jtidged ; for with what judgment ye judge, yoi LOVE OR CHARITY. 95 shall be judged ; and with what measure ye mete, it shall be measured to you again. And why behoklest thou the mote that is in thy bro- ther's eye, but considerest not the beam which is in thy owu eye ? Thou hypocrite, first cast the beam out of tliy own eye ; and then shalt thou see clearly to cast out the mote out of thy brother's, eye." It is indeed, affecting to observe, with what keenness and asperity persons often censure the failings of others, with whose faults, if a fair comparison were made, their own would appear as the beam to the mote ; and it may be not unfreqirently observed, how freelj some persons censure failings or vices in others, to which they themselves are peculiary prone. The Apostle Paul makes some excellent ob- servations in his Epistle to the Romans, on the falling of which we are now treating : " Who art thou that judgest another man's servant? To his own master he standeth or fallcth. Why dost thou judge thy brother ? or w hy dost thou set at nought thy brother ? for we shall all stand before the judgment seat of Christ. So then every one of us shall give account of himself to God ; let us not therefore judge one ano- ther any more." Thus does tlie Cluif^tian reli- §Q tOVE on CHARITY. o-ion recommended liberality of sentiment, whilst it guards against having fellowship with the mi- fruitful works of darkness, and even commands to reprove tiiem. It is, indeed, necessary, whilst we cherish those tender dispositions of mmd, to take heed, that we " touch not tli€ unclean thing ; nor give encouragement to others, in principles or practices inconsistent with the pure gospel of Clirist." In th^se cases, it is proper to attend to this precept : " Come out from among them, and be ye separate, saith the I^ord ; and touch not the unclean thing, and I w ill receive you ; I will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." But even, when an attention to this precept is i>ecessary, we ought not to forget another command : " Let all your things he done with Chanty." The following observations on the subject of Candour, by a late writer,* are at once, so just and liberal, that it is apprehended they may be suitably introduced here : " True candour is altogether different from that guarded, inoffen- sive language, and that studied openness of be- haviour, which we so frequently meet with among men of the world.— Smiling, very often, is the aspect, and smooth are the words, of those » Dr. Blair. LOVE OR CHARITY. 07 who inwardly are the most ready to think evil of others. That Candour which is a Christian virtue, consists not in fairness of speech, but in fairness of heart. It may want the blandish- ment of external courtesy, but supplies its j)lace with humane, and generous liberality of sentiment. Its manners are unaffected, and its professions cordial. Exempt, on the one hand, from the dark jealousy of a suspicious mind, it is no less removed, on the other, from that easy credulity which is imposed on by every specious pretence. It is perfectly consistent with exten- sive knowledge of the world, and with due at- tention to our own safety. In that various intercourse; which we are obliged to carry on with persons of every different character, suspi- cion, to a certain degree, is a necessary guard. It is only when it exceeds the bounds of pru- dent caution, that it degenerates into vice. There is a proper mean between undistinguish- ing credulity and universal jealousy, which a sound understanding discerns, and which the Man of Candour studies to preserve." " He makes allowance for the mixture of evil with good, which is to be found in every human character. Under the luttuence of personal re- sentment, he can be just to the merit of an I 93 LOVE OR CHARITY- enemy. He never lends an open ear to those defamatory reports, and dark suggestions, w liich, among the tribes of the censorious, circulate with so much rapidity, and meet with such ready ac- ceptance. As long as an action can 'ue ascribed to different motives, he holds it as no mark of sagacity to impute it always to the worst. When he must condemn, he condemns with regret; and without those aggravations which the se- verity of others adds to the crime. He listens calmly to the apology of the offender, and rea- dily admits every extenuating circumstance whicli equity can suggest. How much soever he may blame the principles of any sect or party, he nev-er confounds under one general censure, all who belong to that party. He charges them not .with such consequences of their tenets as they refuse or disavow. He com- miserates human frailty ; and judges of others according to the principles by which he would think it reasonable that they should judge of him. In a word, he views men and actions in the clear sunshine of charity and good-nature ; and not in that dark and sullen shade which jealousy and party spirit throw over all cha- racters." But it is not only in our sentiments and re- marks on each other, that candour and liberality tOVE OR CIIAHITY. 99 of mind manifest themselves ; tliey also produce a generosity of conduct in the dilferent trans- actions and relations which occur between man and man. Of this we have a striking example ill the conduct of Abram towards his kinsman Lot, at a time when the land was not sufficient for their mutual accommodation, and a strife arose between their herdmen on this account. Then it was that " Abram said unto Lot, let there be no strife, I pray thee, between me and thee, nor between my herdmen and thy herd- men ; for we be brethren. Is not the whole land before thee ? Separate thyself, I pray thee, from me : If thou w ilt take the left hand, then I w ill go to the right ; or if thou depart to the right hand, then I will go to the left." How amiable, how liberal, how replete with brotherly kindness, was the conduct of Abram on this occasion! Were a similar disposition cherished under similar circumstances, how would it lessen the feuds and discords which arise amongst men! and how would peace and harmony exist, where envying and strife, with their long train of malevolent attendants, predominate, to the disgrace of human nature, and of that holy re- ligion, of which many who practise these things are making profession ! But whatever lellections may be cast on Christianity from the I 2 JOO LOVE OR CHARITY. existence of these evils among its professors, this religion is perfectly clear of them. The precepts of its Divine Author, and of its early promulgators, supported by their examples, bear a uniform testimony against that narrow selfish policy, which so much prevails among those ivho are called Christians, and which is in direct violation of these Apostolic injunctions : " Let all your things be done with charity. By love serve one another; for all the law is fulfilled in one word, even in this, thou shalt love thy neighbour as thyself. But if ye bite and devour one another, t^ke heed that ye be not consumed one of another.** 3. Almsgiving or administering to the want? of the poor, is another of the effects of that love which we owe to each other. It is a duty, which, among Christians, is universally acknow- ledged, as being incumbent on those whom Providence has blessed with circumstances adapted to it ; yet it appears not to have much engaged the attention of heathen moralists, llie Bible, however, contains so many advices and directions on this head, as must tend to exalt the religion which it recommenc'S, in the view of every impartial observer. The Mosaic law gi>es several excellent precepts on this sub- LOVE OR CHARITY. 101 jcct, of which it may be sufficient to recite the following : " If there be among you a poor man of one of tiiy brethren, within any of thy gates in thy land, whicli the Lord thy God giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy poor brother. Thou slialt surely give him ; and thy heart shall not be grieved when thou givest unto him, because that for this tiling the Lord thy God shall bless thee in all thy works, and in all that ihou put- test thy hand unto: for the poor shall never cease out of the land ; therefore I command thee, saying, thou shalt open ihy hand wide unto thy broUier, to thy poor, and to thy needy, in thy land." How full, how liberal, how pro- motive of the benevolent affections, is this Divine command! It seems to have afforded Job no small con^ solation in his afflictions, that he had, when in prosperity, carei'ully attended to the state of tlio poor. The forcible lanoua^e in which he re- pels the insinuations of his mistaken- friends, shows the high estimation in which he held this virtue : " If 1 have withheld the poor from their desire, or have caused the eyes of the widow to fail ; or have eaten my morsel myself alone, and the fatherless hath not eaten thereof; (fov 1 3 10^ LOVE OR CHARITY. from my youth he was brought up with me as with a father, and I have guided her from my mother's womb ;) if I have seen any perish for want of clothing, or any poor without covering ; if his loins have not blessed me, and if he were not warmed with the fleece of my sheep; if I have lifted up my hand against the fatherless when I saw my help in the gate; then let my arm fall from my shoulder blade, and my arm be broken from the bone; for destruction from God was a terror to me, and by reason of his highness I could not endure." In the book of Psalms, we find great in^portance attached to this duty: " Blessed is he that considereth the poor, the Lord will deliver him in time of trou- ble. The Lord will strengthen him upon the bed of languishing ; tliou wilt make all his bed in his sickness." Solomon also, aniono- his many wise proverbs, strongly inculcates this . benevolent virtue : "^ He that oppresseth the poor reproacheth his Maker; but he that ho- noureth Him hath mercy oa the poor. He tliat hath a bountiful eye shall be blessed; for he giveth of his bread to the poor. He that hath pity uprtn the poor, lendeth unto the Lord ; and that which he l::ith given, will he pay him, again." > The neglect of this duty formed a frequent subject of complaint against the Je\\s, by ihe LOVE OR CHARITY. 103 prophets who were sent unto them. Isaiah, in expostulatmg with that people, for the insincere manner in which they observed their religious fasts, shows them what are the essential atten- dants of a true fast; among which he points out the discharge of the duty on which we are now treating : " Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out, into thy house ? when thou seest the naked, that thou cover him, and that thou hide not thyself from thy own tiesh." And a little after he says: " If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity ; and if thou draw out thy soul to the hungry, and satisfy the af- flicted soul ; then shall thy light rise in obscurity, and thy darkuess be as the noon-day." It seems that the Jews, after the captivity, and their restoration to their own land, had so far attended to the remonstrances and instruc- tion of their prophets, that almsgiving was be- come a popular virtue: yet it appears that many performed it in such a manner as to indicate that their motive was not pure benevolence: but that they were seeking the praise of men, and preferrhig it to the praise of God Thus we thid that the firs< notice which our blessed 104 LOVE OR CHAEITY. Lord takes of this duty, was, to caution those who were in the practice of it, against that vain- glorious disposition with which they dispensed their ahns: " Take heed that ye do not your ahiis before men, to be seen of them." Here it should be observed, that the prohibition is not absolute against performing charitable ac- tions, so that they will be publickly known; for this, in some cases, is not only unavoidable, but may be also proper, in order to let our lights shine before men, and our examples become beneficial to others; but the prohibition lies against the motive, " that they may be seen of men ;" for where this disposition prevails/ the consequence is serious and lamentable : " Ye have no reward of your Father who is«in heaven." But whilst our Saviour gave this salutary caution, with respect to the performance of acts of charity, he was not negligent in pro- moting an attention to this duty. He alludes to it on various occasions, besides giving these positive injunctions : " Give alms of such things as ye have. \Vhen thou.makest a feast, call the poor, the maimed, the lame, and the blind." Thus did our Lord, inculcate a regard for th© poor and ths distressed, whilst he checked that ostentatious disposition, which seems to have LOVE OR CHABITY, 105 been, at least, as prevalent at that day, as at tlie present time." The apostles seldom omitted inculcating this virtue, either directly or indirectly, in their epistles to the early Christians : " To do good and to communicate, forget not ; for with such sacrifices God is well pleased. He who sowelh sparingly, shall reap also sparingly; and he who soweth bountifully, shall reap also bountifully. Every man, as he hath purposed in his heart, so let him give, not grudgingly, or of necessity; for God loveth a cheerful giver. If a brother or a sister be naked and destitute of daily food; and one of you say unto him, Depart in peace, be warmed and filled ; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Whoso hath this world's good, and seeth his brother have need, and shutteth his bowels of compassion from him, how dwelleth the love of God in him ?" "VVe shall conclude this subject with the fol- lowing direction of the Apostle Paul to Timo- thy : " Charge them that are rich in this world, that they be not high-minded, nor trust in un- certain riches, but in the living God, who giveth US richly all things to enjoy; that they do good, 106 tOVE OR CHARITY. that they be rich in good works, ready to distri- bute, willing to communicate, laying up in store for themselves a r^ood foundation a2;ainst the time to come, that they may lay hold on eternal life.'* 4. Peaceableness is another disnosition which flows from that principle of Love, which the Christian religion enjoins. The enjoy- ment of secret peace is not the only fruit of righteousness ;. it also produces a peace- able disposition of mind and conduct towaids others : " The fruit of righteousness is sown in peace of them that make peace." We find that this subject formed a material part of that angelic song, with which the gospel of Christ was introduced into the world: " Glory to@c# in the highest, and on earth peace, good will unto men." Consistently with this language, our blessed Sedeemer frequently inculcated dispositions of mind, which tend to promote those great and important objects. In his most excellent sermon on the Mount, the peace- makers are particularly marked with his Divine benediction: " Blessed are the peace-makers; for they shall be called the children of God."^ Indeed every virtue, recommended in the beati- tudes, tends to promote " Peace on earth, and good will to men." If our Lord has said, " I am not come to send peace ou earth, but a. LOVE OR CHARITY. 107 sword ;" it was not because his holy religion was incompatible with peace; but because he foresaw the violence and persecution which would be excited against it, by men, whose views and dispositions were opposed to the pure and peaceable spirit of the gospel. In the Epistles of the Apostles, a peaceable disposition is strongly inculcated among the primitive Christians : " Be at peace among yourselves. Study to be quiet and do your owu business. As much as in you lielh, live peace- ably with all men. Follow peace with all men; and holiness, without which no man shall see the Lord. Be ye all of one mind, endeavoming to keep the unity of the Spirit in the bond of peace." Thus does our holy religion inculcate a peaceable and peace-making, spirit ; and we should remember, that *' He who soweth dis- cord among brethren," is classed by the wise King Solomon among those whom " the Lord hateth. Let us, therefore, follow after the things which make for peace, and things where- with we may edify one another.'* 5. Forgiveness of Injuries is intimately connected with a peaceable disposition, and is indeed its inseparable companion. \\'hen we consider how great importance is attached to 108 LOVE OR CHARITY. tliis duty by our blessed Redeemer, and how much our present and our future happiness de- pend upon it, it is wonderful, that so little of the practice of it should be found among pro- fessing Christians of all denominations. We seem, in general, readily to find some salvo, some circumstance or other, which does not mak€ the doctrine of forgiveness applicable to our case. We perhaps say, and even make our- selves believe, that we forgive, when our con- duct indicates to others the very reverse. But it is of the greatest importance that we should not deceive ourselves on this subject, if what our Saviour has said be, as doubtless it is, true and certain : " If ve forgive not men their tres- passes, neither will your Father forgive your trespasses." \\ hat an awful consideration is this ! and how can we trifle with, and seek to deceive ourselves, on a subject in which so much is at stake ! This duty is scarcely mentioned by heathen moralists; and we do not find much said re- specting it in the Old Testament. When that book was written, the dispensation of an eye for an eye, and a tooth for a tooth, the law of retaliation, was in force. It was, however, a virtue which e\en then, at tiraes^ manifested LOVE OR CHARITY. 109 itself, and was occasionally inculcated. The example of Uav id in his conduct towards Nabal, after the forcible, and even sublime, expostula- tion of Abigail, together with his own generous disposition towards Saul, his violent persecutor, shows that this virtue had considerable place in his heart, and indeed exhibits the royal prophet in an amiable point of view. His imprecations upon his enemies, which appear in the Book of Psalms, may be considered rather in a prophetic light, than as his prajing for their ruin and de- struction. This idea is favoured bv an altera- tion in the translation, of which the Hebrew is capable, the imperative mood and the future tense being often used in Hebrew for each other. But if even this should not be admitted, it ought to be considered that David was by no means forward in revenging himself. His mind appears to have been strongly impressed with this Divine declaration : " To me bsiongeth vengeance and recompense." He was therefore particularly cautious, on many occasions, of be- coming his own avenger, and left his enemies to Divine retribution. When we consider the dispensation under which he lived, and the power which he possessed, we may see much to admire in that part of his disposition, which a slight consideration may have led some to think was exceptionable. K 11© LOVE OR CHAKITY. Solomon, mIio was peaceable as well as wise, gives us a few precepts, inculcating the duty of forgiveness. " The discretion of a man deferreth his anger ; and it is his glory to pass over a transgression. Say not, 1 will do so to him as he hath done to me. I will render to the man according to his work." And again, " Say not thou, I will recompense evil; but wait on the Lord; and he shall save thee." But, after all, it must be acknowledged, that this is a virtue which gives Christianity a dis- tinguishing pre-eminence above every other relio'ion. It is not indeed a mere affectation of forgiveness, which the religion of Christ re- quires : this religion goes to the heart; it requires us even to " love our enemies; to bless them that curse us; to do good to them that hate us; and to pray for them that despitefully use and persecute us;" and for all this cogent reason, '' that we may be the children of our Father, who is in Reaven; for he maketh his sun to rise on the evil and the good ; and sendeth rain on the just and on the unjust." When Peter inquired of his Lord, " How often shall my brother sin against me, and I forgive him? [Shall I do it] until seven times ;^ LOVE OR CHAr.ITY. Ill Jesus salth unto him, I say not unto thee, till seven times, but till seventy times seven ;" inti- mating, what all must, on consideration, allow to be reasonable, that our forgiveness of others should be in some proportion to those mercies, which we receive from the fountain of Divine love and mercy ; and these, we cannot but ac- knowledge are innumerable. In that excellent model of prayer, which our blessed Lord gave to his disciples, we are taught to ask the forgiveness of our trespasses, in the same proportion " as we forgive those who trespass against us." In another place it is shown, that forgiveness is an essential qualitica- tion, for presenting our prayers at the footstool of Divine grace, with acceptance : " When ye stand praying, forgive, if ye have ought against any; that your Father also, who is in Heaven, may forgive you your trespasses: but if ye do not forgive, neither will your Fathei-, who is in Heaven, forgive your trespasses." The Apostles were careful to recommend the practice of this duty, and those virtues which are intimately connected with it, to the Christian churches : " Be ye kind one to ano- ther, tender-hearted, foigiving one another, even as God, for Christ's sake, hatli forgiven you. K C 112 LOVE OE. CHARITY. See that ye render to no man evil for evil, but ever follow that which is good, both among yourselves and to all men. Put on, therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meek- ness, long sulTering; forbearing one another, and forgiving one another, if any man have a quarrel against any : even as Christ forgave you, so do ye." 6. Hospitality is another virtue which arises from brotherly love. It consists in the entertainment of strangers, or those who are not of our own family. The state of the civi- lized world, is, at present, such as to preclude the promiscuous and unrestrained exercise of it. It is, however, a duty, from which a bene- volent mind, when in suitable circumstances, cannot discharge itself; and when the per- formance of it is accompanied with temper- ance and sobriety, it may afford both pleasure and profit. This virtue is recommended to us, both by example and precept, in the Holy Scriptures. Abraham and Lot afford two in- stances of the exercise of this duty, with various circumstances attending it, which give us a high opinion of the simplicity and liberality of their characters, as well as of the times in which LOtE OR CHARITY. 113 fhey lived. From these two examples, the Author of the Epistle to the Hebrews recom- mends the practice of this virtue to the primi- tive Christians : " Be not forgetful to entertain strangers ; for thereby some have entertained angels unawares." To be " given to Hospi- tality," is one of those duties which the Apostle Paul recommends to the Romans ; and among the qualilicatious, which the same Apostle points out as necessary for a Bishop or Overseer in the Christian Church, it is required that he be " a lover of Hospitality." The Apostle Peter likewise recommends this virtue in simple, but forcible language. " Use Hospitality one to another without wrudgina:." And our blessed Lord recommends it, particularly towards those whom he is pleased to send forth as Ministers of his gospel. " He that receiveth you, re- ceiveth me ; and he that receiveth me, receiveth him- that sent me. He that receiveth a prophet in the name of a prophet, shall receive a pro- phet's reward ; and he that receiveth a lighteous man, in the name of a righteous man, shall re- ceive a righteous man's reward. And whoso- ever shall give unto these little ones a cup of cold water only, in the name of a disciple, verily I say luito you, he shall not go without his reward." K a ll-i LOVE OR CHARITY, 7. Friendship is another production of true love ; but it is an enjoyment rather than a duty. It implies a mutual attachment between individuals, by which they prefer one another to others of their acquaintance. We have a iine instance of this mutual regard, transmitted to us in the Holy Scriptures. David and Jonathan afford an example of as close an attachment, and disinterested friendship, as any that we have recorded in ancient or modern history. Passing over the various instances of their friendship which are particularized, I shall only recite that part of David's lamentation over Saul and Jonathan after their death, which relates to the latter ; and to heighten our ideas of the strength of the attachment, it should be remembered that David and Jonathan were, in effect, rivals for a crown. " I am distressed for thee, my brother Jonathan ; very pleasant hast thou been unto me : thy love to me was won- derful, passnig the love of women." There are some pertinent observations made by Solomon on the subject of Friendship: " A friend loveth at all times, and a brother is born for adversity. There is a friend that sticketh closer than a brother. Make no friendship with an angry man^ ayid with a furious man LOVE OR CHARITY. 115 thou shalt not go." Much, indeed, depends on the choice of our friends ; but it may be sufii- cient to observe, that if religion and virtue be not the basis, or, at least, tlie companions of friendship, it is deficient in its most benelicial constituents; and, instead of being an advantage, will be an injury to us. *' The friendship of the world is enmity with God." In the New Testament, we have but little which applies to this subject; for, as is already remarked, friendship is not so much a duty as an enjoyment : but when we consider the dis- positions of mind which are there recommended, we shall find, that the Christian religion is par- ticularly favourable to those attachments which constitute true friendship. Even our blessed Redeemer, though he was " the Saviour of all men," manifested the partiality of his affection to the Apostle John, who is styled, " the Dis- ciple whom Jesus loved:" and it may be re- membered, that Lazarus and his sisters, were distinguished by such peculiar marks of our Lord's friendship, as produced this observation from one of the Evangelists : " Now Jesus loved Martha, and her sister, and Lazarus." CHAPTER IIL Huinility. After treating on the various effects of Christian Charity, it may be proper next to notice the very important virtue, Humility. This virtue consists in not thinking of our- selves more highly than we ought to think; and in having such a moderate opinion of our own attainments, with a proper sense of our own imperfections, as becomes beings dependent upon a higlier power for e\ery possession, and for every quality that can make us truly great or good. It also requires tliat this opinion should manifest itself by resignation to the Di- vine ^\ ill, and by condescension to our fellow- creatures. These dispositions every considerate mind must allow to be highly proper and ne^ cessary. *' Who raaketh thee to differ from another; and what hast thou, that thou didst not receive ? Now if thou didst receive it, why dost thou glory as if thou hadst not received itr" Here we have an incontrovertible argument for the necessity of this virtue ; and when vve consider who it was that said, " I am meek and lowly in heart," it can surdy be uo degradatioB HUMILITY. 117 to any of our characters, to endeavour to " walk, even as He (the Son of God) walked." The advantages arising from Humility are almost incalculable, whether we consider its consequences in producing comfort to our own minds, in promoting the happiness of our va- rious connexions in life, or in procuring for us tlie favour of that Divine Being, who lias repeatedly declared, that the humble are the peculiar objects of his fatherly care and regard. There is, indeed, abundant reason to believe, that Humility contributes more than any other virtue, to make us comfortable to ourselves, " acceptable to God, and approved of men." A humble disposition of mind is both a reli- gious and a moral duly ; a virtue which should be exercised both towards God and man ; but there are many who can, perhaps very feel- ingly, humble themselves before their Creator, who yet cannot exercise this virtue towards their fellow-creatures; and whose Humility, for thikt reason, is very imperfect. Although this virtue is of so great importance, we do not find it recommended in any ancient book of morals except the Bible. Heathen morality entirely dismissed it from the catalogue of virtues ; but 118 HUMILITY. it is worthy of observation, that there are more texts placed under this head, in conjunctioii with its opposite, Pride, by those who have se- lected passages from the Bible on the duties of men, than under almost any other duty. A "French writer* makes the following"ob- » servations on thisTirtue : " Humility is commonly" said to be the particular and distinctive virtue of a Christian. The Heathens knew nothing: of it ; the Jews rarely practised it. There are many Christians who, in that, are like the Hea- thens ; but more who are like the Jews. If Humility makes the distinction of the Christian Religion, we may say, that there is no virtue more rare in Christianity than that by which it is distinguished." To tliis quotation I shall add another from an English author f: " Sense sliines with the greatest beauty when it is set in Humility. A humble, able man, is a jewel worth a kins-dom." o Solomon seems to have been peculiarly sen- sible of the excellence of this virtue, and of the many evils which arise from pride, its opposite vice. " A proud look" stands first among those seven things which he says, " The Lord * De Villiers. t William Pean. HUMILITY. lig hatelh, and ulilch are an abomination nnto him. When pride cometh, then cometh de- struction; but with the lowly is wisdom. Only by pride cometh contention. Every one that is proud in iieart, is an abomination to the Lord. Pride goeth before destruction, and a haughty spirit before a fall. Better it is to be of a humble spirit with the lowly, than to divide the spoil with the proud. A man's pride shall .bring him low; but honour shall uphold the humble in spirit. A high look, and a proud heart, is sin. He that is of a proud heart stirreth up strife. Proud and haughty scorner is his jiame, who dealeth in proud wrath." Great and Eumerous, we see, are the evils M'hich result from Pride. It is, indeed, the grand destroyer of human happiness ; and, per- haps, produces more human misery than all other vices put together. Ambition, envy, jealousy, discontent, contemptuousness, and contention, are its genuine offspring. It is soon offended; and, what is rather extraordi- nary, it is often very careless in giving offence io others. When we consider the many publick and private calamities which result from this vice, together with the unreasonableness of such imperfect beings as Ave are, cherishing it in our 120 HUMILITY. bosoms ; we shall be sensible of the justice of this proverbial observation, by an apocryphal writer : " Pride was not made for men ; nor furious anger for them that are born of a woman. Many are the gracious promises which are left upon record, for our encouragement to cultivate a truly humble state of mind. " God will save the humble person. He forgetteth not the cry of the humble. Though the Lord be high, yet hath he respect unto the lowly. He giveth grace to the humble ; but he behold- eth the proud afar off." And it is a circum- stance which deserves our notice, that a humble disposition of mind was the first which engaged our Lord's attention, in those beatitudes, with which he prefaced his admirable sermon on the Blount ; for it is generally understood, that Humihty is, at least, included in the virtue to which he alluded, when he said : " Blessed are the poor iu spirit ; for theirs is the kingdom of Heaven." The Apostle Paul gives the following ad- monitions on this subject : " I say to every I man that is among you, not to think of himself more highly than he ought to think ; but to think HUMILITY. i£l soberly, according as God lialh dealt to every man the measure of faitli. !Miiid not higli things. Be not wise in your own conceits ; but condescend to men of low estate. Let us not be desirous of vain glory; for if a man think himself to be something, when he is nothing, he deceiveth himself." To these admonitions we may add this exhortation of the Apostle Peter : " Ye younger, submit yourselves to the elder; yea, all of you be subject one to another; and be clothed with Humility; for God resist- eth the proud, and giveth grace to the humble. Humble yourselves, therefore, under the mighty hand of God, that he may exalt you in due time ; casting all your care upon him ; for he careth for you." These are strong recom- mendations of the virtue of Humility; but it is peculiarly enhanced in our view, when we con- sider the striking and encouraging language of the Almighty, by the prophet Isaiah : "Thus saith the high and lofty One, that inhabiteth eternity, whose name is Holy: I dwell in the high and holy place : with him also that is of a contrite and humble spirit; to revive the spirit of the humble, and to revive the heart of the contrite ©nes.'" CHAPTER IV. Meekness. jI his is a virtue very similar to Humility, and is sometimes confounded with it. They are, however, quite distinct; and this distinc- tion may, perhaps, be most easily shown, by stating, that the vice opposite to Meekness, is anger; whilst pride, as was before mentioned, is the opposite to Humility. Meekness gives Its possessor many advan- tages in passing through life; particularly from that state of self-government which it produces, and which is indeed its inseparable companion. "When it is geruiine, it not only makes a man master of himself, but gives him also a great ascendancy over others. '^ A soft answer turneth away wrath." There is, however, a false Meekness, (and the same distinction might have been made on Humility) which, proceed- ing from insensibility, affectation, or some mis- taken apprehensions of this duty, tends to pro- voke rather than to allav anger. But we must not, on this account, slight or neglect the cul- tivation of this important virtue, to which many precious promises arc attached in holy writ. MEEKNESS. V23 !Moses was a remarkable example of meek- ness ; for during the forty years in which he led the Israelites through the wilderness, and under the many provocations which he had to bear, from their impatient, discontented spirit, we do not find that he more than once lost the command of his temper. So remarkable was he for the exercise of this virtue, under the most trying circumstances, that it is said, " The man Moses was very meek, above all the men who lived on the face of the earth." The Psalmist frequently shows the excel- lency of this state of mind, and that it is pecu- liarly favoured by the Divine Being. " The meek will he guide in judgment, and the meek will he teach his way. God arose to judgment, to save all the meek of the earth. He will beautify the meek with salvation. The meek shall inherit the earth, and shall delight them- selves in the abundance of peace." To the last passage our blessed Lord appears to allude, w hen he quotes the first part of it, and prefixes his Divine benediction to this state of mind. " Blessed are the meek ; for they shall inherit the earth." In the Book of Proverbs, the importance and excellence of this virtue is clearly shown, L 2 J24 MEEKNESS. and its opposite vice strongly censured. " He that is slow to anger is better than the mighty, and he that ruleth his spirit, than he that taketh a city. He that hath no rule over his own spirit, is like a city that is broken down, and without walls. He that is soon angry dealeth foolishly. A wrathful man stirreth up strife; but he that is slow to anger, appeaseth strife. He not hasty in thy spirit to be angry ; for anger resteth in the bosom of fools." Although anger may at times take us unawares, yet great care should be exercised that it do not rest in our hearts. To prevent this, seems to have been the Apostle's view, when he says ; " Be ye angry and sin not; let not the sun go down on your wrath." These words are considered, not as a command to be angry, but to avoid sinful anger. A very respectable Translator * renders it, " //ye be angry, sin not." Meekness is a virtue which is particularly recommended to the female sex, by the Apostle Peter : but when we consider the great import- ance which he attaches to it, we must allow that it would be greatly the interest of both sexes to obtain possession of it. In giving ad- vice respecting the adorning of Christian wives, * Abp, Newcome* t MEEKNESS. 125 he first shows \vhat it should not be ; and then, in setting forth what it shoukl be, he expresses liimself thus: " Let it be the hidden man of the heart, in that which is not corruptible; even the ornament of a meek and quiet spirit, which is, in the sight of God, of great price." L 3 CHAPTER V. Temperance and Sobrietij. Jl HESE Virtues relate principally to modera- tion in eating and drinking; and when we con- sider the many evils, which result from the %'iolation of the laws that Temperance prescribes, we must be sensible of the necessity of regu- lating our conduct according to its salutary rules. We are not called upon to deny our- selves of the moderate, and what is, in the event, the most pleasurable, gratiiication of those ap- petites, which our all-wise Creator has made ne- cessary for our existence. We know, that ** every creature of God is good, and nothing to be refused, if it be received with thanks- giving." But to this, and to all other know- ledge, we are required to add Temperance; and so to regulate our conduct as to fuliil the apostolic precept: " Whether ye eat or drink; or whatsoever ye do; do all to the glory of God." We find Temperance enumeiated by the Apostle Paul among " the fruits of the Spirit." In another place, he shows its importance for attainnig a superiority over others : " He ihat strivelh for mastery is temperate in all thmgs :" TEMPERANCE AND SOBRIETY. 12? and in describing the virtues necessary for a Bishop, or Overseer in the Church, this virtue is so particularly enforced, with some others which have been, or will be, treated on, as to render the introduction of the passage here not improper : " A Bishop must be blameless as the steward of God: not self-willed; not soon angry; not given to wine; no striker; not given to iilthy lucre ; but a lover of hospitality : a lover of good men; sober, just, holy, temperate." We have a few sorrowful instances men- tioned in holy writ, of men, whose general character was excellent, being overtaken with intemperance : but when we consider the lamen- table consequences resulting from iheir con- duct, it ought rather to excite our disgust and abhorrence of the crime, than to be an en- couragement to a practice, which degrades a man below a brute. When gluttony and drunkenness were added to disobedience to parents, they were, by the law of Moses, punishable Avith death. If the parents " shall say unto the elders of his city, this our son is stubborn and rebellious, he will not obey our voice, he is a glutton and a drunk- ard ; all the men of his city shall stone him 128 TEMPERANCE AND SOBRIETY. ■with stones that he die ; so shalt thou put evil away from among you ; and all Israel shall hear and fear." Solomon, in his book of religious and moral maxims, shows the evils attendant on intem- perance, and gives several exhortations against it : " Be not among wine - bibbers ; among riotous eaters of flesh ; for the drunkard and the glutton shall come to poverty. Wine is a mocker, strong drink is raging; and whosoever is deceived thereby is not wise. He that is a companion of riotous men shameth his father." The following is a striking description of the lamentable consequences which follow excess in drinking. " Who hath wo ? who hath sor- row? who hath contentions? who hath babbling? who hath wounds without cause ? who hath red- ness of eyes ? They that tarry long at the wine ; they that go to seek mixed wine. Look not ihou upon the wine when it is red, when it giveth its colour in the cup; when it moveth itself aright; at last it biteth like a serpent, and stingeth like an adder. Thy eyes shall behold strange women, and thy heart shall utter per- verse things. Yea, thou shalt be as he that lieth down in the midst of the sea ; or as he that lieth on the top of a mast. They have stricken TEMPERANCE AND SOBRIETY. 1(29 me, shalt thou say, and I ^vas not sick; llicy have beaten me, and I felt it not." The prophet Isaiah repeatedly pronounced wo to those who are guilty of intemperance. " Wo to them that are mighty to drink wine, and men of strength to mingle strong drink. Wo to the crown of pride, (or as Lowth translates it, to the proud crown of) the drunk- ards of Ephraim." On this subject cur blessed Lord, whose conduct was equally remote from the extremes of the ascetic and the glutton, gives this pres- sing exhortation to his followers : " Take heed to yourselves, lest at any time, your hearts be over-charged with surfeiting and drunkenness." The Apostle Paul, with his usual attention to moral duties, gives many cautions against the vice of intemperance. " Be not drunk with wine, wherein is excess ; but be ye filled with the Spirit. Let us walk honestly as in the day; not in rioting and drunkenness, not in cham- bering and wantonness." And we should re- member that " drunkenness, revellings and such like," are enumerated among " the works of the flesh," concerning which the Apostle de- clares " that they who do such things, shall not inherit the kingdom of God." CHAPTER VL Chastity, Jl HIS Virtue relates principaliy to the con- duct of the sexes towards each other. It is not confined to our actions; but extends to our words, and even to the disposition of our minds. In order to maintain this virtue, great watch- fuhiess is necessary; and when temptations to violate it are presented, our only security is immediately to withdraw from them: for this reason the Apostle Paul gives these cautions : " Flee youthful lusts ;" " Flee fornication." Tlie violation of the laws of Chastity, is at- tended with the most serious consequences, both to the bodies and souls of mankind ; and although custom, vicious custom, has diminished the loss of reputation on the part of the men ; yet, we have no reason to doubt that the crime is equal in both sexes ; and, when we consider the infamy which the female character sustains, by the breach of this moral duty, that consi- deration alone ought to be a sufticient reasou for checking a vice, which often degrades a Being, the most amiable of all the works of God, below the most abject part of the brute creation ; for what is there, in all the produc- CHASTITY. 131 tions of nature, so loathsome and disgusting, as some of those abandoned females, who, parti- cularly in large towns, frequently obtrude them- selves upon our view? But when we trace their situation to its source; and consider the cause of the miseries of many, who may not have ar- rived to the same degree of hardness ; when we thus examine the origin of these evils, and find it generally to exist in the depravity and seduc- tion of the men ; how ought we to guard against the first attacks of a vice, which is productive of consequences so lamentable. Much, however, depends on the conduct of women for preventing the evil now under con- isideration. Were their conduct regulated by that modesty and sobriety recommended in the Holy Scriptures, the propensity to this vice would be greatly checked, and its extension much diminished. Their disposition, their man- ners, their dress, and their general deportment, are of great importance, and require a greater degree of caution than is frequently exercised. It is, indeed, deeply to be regretted, that the following admonition, by an Apostle of Jesus Christ, should be so little attended to, as there is reason to fear it is, by many who call them- selves Christians : " I will also that women 132 CHASTITY. adorn themselves in modest apparel, with shaniefacedness and sobriety ; not with broider- ed hair, or gold, or pearls, or costly array ; but, which becometh women professing godliness, with good works." I wish to say as little as possible on this sub- ject, remembering that the vices alluded to are such as the Apostle says, should " not be once named among" Cliristians. But by this expres- sion he might mean, that they should not be named, as existing among them ; or that they should not be, as they too often are, subjects of light, and even of public conversation, to the violating of the apostolic injunction, " Let no corrupt communication proceed out of your mouth ; but that which is good, to the use of edifying." One or other of these constructions seems necessary, to reconcile the Apostle's ad- vice with his practice; for he has named some of the violutious of Chastity, in all, or most of his Epistles. When it is considered how much the Holy Scriptures have pointed out the necessity of jjiuity or chastity; how strongly they have in- culcated this virtue ; and iiow forcibly they have represented the evils attending a violation of it; it is strange that, among a people professing CHASTITY. 133 Christranity, Chastity should be so little esteemed and insisted upon, as it is by many Mho make this high profession. How little are these ad- monitions attended to : "Walk not as other gentiles walk, in the vanity of their mind,— who, being past feeling, have given themselves over unto lasciviousness, to work all unclean- ness with greediness. But ye have not so learned Christ. Dearly beloved, I beseech j"Ou, as strangers and pilgrims, abstain from fleshly lusts which war against the soul." In the first of these passages we find a striking ■contrast betwixt the purity of the Christian re- ligion, and the impurity of that of the Gentiles. Their very religion was contaminated with lasciviousness; their deities, their worship, their laws, all conspired to promote, this vice ; and their degradation to every kind of obscenity is too gross to be particularized. " But we have -not so learned Christ." No; Christianity is a pure religion : it not only teaches to abstain from the commission of these crimes; but it 'even checks them in their first conception. ** lie that lookelh uj)on a woman to lust after her, hath already committed adultery with her in his heart. Keep [then] thyself pure;" re- membering who it V, as that said, " Blessed are the pure in heart, for they shall see God," M 134 CHASTITY. But it is not in the New Testament onlv, that Purity and Chastity are recommended, and their opposite vices condemned. The Old Tes- tament contains many excellent advices on this subject, and some examples are related, from which we may draw much profitable instruc- tion. When Abraham, with a very condemnable timidity, exposed his wife to the temptation of a neighbouring king, the sense which he mani- fested of the sin of adultery, is worthy the at- tention of many, who ought not to stand in need of such examples. The warm remon- strance of Abimilech with Abrahani, is indeed highly creditable to his character. " What hast thou done unto us? and what have I of- fended thee, that thou hast (or wouldst have) brought on me, and my kingdom, a great sin ? Thou hast done deeds unto me that ought not to be done. And Abimilech said [further] unto Abraham, what sawest thou, that thou hast done this thing ?" The example of Joseph, when he was a con- fidential slave in the house of Potiphar, and was tempted by his wicked mistress, is gene- rally known ; but the answer of this virtuous young man to her solicitation, will still bear repeating: " Behold, my master wotteth not, ■what is with me in the house, and he hath com- CHASTITY. loJ milteri all that he hath to my hand. There is none greater in this house tlian I, neither hath he kept back any thing from me, but thee, be- cause thou art his wife. How then can I do this wickedness, and sin against God?" The crime of adultery is indeed censured by all nations, pretending to any degree of civiliza- tion; and by many, even in what is considered a savage state. In the law of Moses it was particularly prohibited. " Thou shall not com- mit adultery," was one of the Ten Command- ments delivered to the Israelites at Mount Sinai; and it is one of the crimes which were punishable with death. '' The man that com- mitteth adultery with another man'^s wife, even he that committeth adultery with his neighbour's "wife, the adulterer and the adulteress shall surely be put to death.',' Akhoiigh this may appear to some a severe punishment; yet, certainly, the crime is much greater, tlian many for which death is inflicted in most Christian countries. But by the Jewish law, not only adulterv, but fornication, or whoredom, were forbidden. " Do not prostitute thy daughter to cause her to be a whore, lest the land fall to whoredom, and become full of wickedi:ess. There shall be no whore of the daughtcjs of Israel, nor a •136 CHASTITY. sodomite (or, as many translators render it, a whoremonger) of the sons of Israel." In the Book of Proverbs, we have many In- structive cautions against this sin, which show the fatal consequences that result from it. " The commandment is a lamp, and the law is light; and reproofs of instruction are the way to life; to keep thee from the evil woman; from the flattery of the tongue of a strange woman. Lust not after her beauty in thy heart, neitlier let her take thee with her eye-lids ; for by means of a whorish woman, a man is brought to a piece of bread ; and the adulteress will hunt for the precious life." Again, " Remove thy way far from a strange woman, and come not near the door of her house ; lest tliou give thy honour unto others, and thy years unto the cruel — and thou mourn at last when thy body, and thy flesh are consumed ; and say, how have I hated instruction, and my heart despised re- proof. Hearken unto me now, therefore, O ye children! and attend to the words of my mouth. Let not thy heart incline to her ways ; go not astray in her paths : for her house is the way to hell; going down to the chambers of death." To conclude this subject, on which I have found it necessary to say more than 1 at first CHASTITY. 137 designed; let its remember the important de- clarations of the Holy i^postle : " This is the will of God, even your sanetilication ; lliat every one of you should know how to possess his vessel in sanetilication and honour ; not in the lust of concupiscence, even as the Gentiles who know not God. For God hath not called us to uncleanncss, but unto holiness. Now the body is not for fornication, but for the Lord ; and the iiOrd for the body : know ye not that your bodies are the members of Christ.'' Shall I then take the members of Christ, and make them the members of a harlot? God forbid. Be not deceived : neither fornicators, nor adul-- terers, nor effeminate, nor abusers of them- selves with mankind, shall inherit the kingdom of God. For this ye know, that no whore- monger, nf)r unclean person, nor covetous (or rather libidinous) man, halh any inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words, for, because of these things, cometh the wrath of God on the children of disobedience." Thus certain it is, that " whoremongers and adulterers God will judge; and they shall have their part in the lake which burneth with fire and brimstone;, iivhich IS the secoiid death." M 3 CHAPTER VIL , Discretion or Priidence,- jL HIS is a Virtue of high importance, in regu- latins; the whole of our conduct through life. It is often applied to the management of our temporal concerns, as preventing us from en- gaging in unwarrantable undertakings, and as inducing us to keep our expenses within our incomes. But this is not the whole of the ob- jects it embraces. There is scarcely any con- cern in life, in w hich we do not need the aid of discretion. When better motives are wanting, it may be profitably applied to the restraint of vice; and even our other virtues stand in need of its salutary restrictions. " A good man sihoweth favour and lendeth ;" but, at the same time, " he guideth his affairs with discretion." Wliat we have on this subject in Holy Writ, is principally contained in the Proverbs of Solomon. He represents Prudence as being the intimate companion of Wisdom: " I, Wis- dom, dwell with Prudence. The wise in heart shall be called prudent." Wisdom and Pru- dence are distinct acquirements, and the former 3s very imperfect wijjout the latter. " My son- (says Solomon again) keep sound wisdom^. DISCRETION OR PRUDENCE. 189 aiicl discretion. The discretion of a man de- ferreth his anger. A fool's wrath is presently Icnown; but a prudent man covereth shame. A prudent man concealelh [his own] knowledge; but the mouth of fools proclaimeth foolishness. Every prudent man dealeth with knowledge; but a fool layeth open his i'o\\y\ The simple believe every .word ; but the prudent man iook- eth well to his way. A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished," This virtue we find recorded amonir the qualities, which the Evangelical Prophet foie- told should distinguish the character of the Messiah : " My servant shall deal prudently :" and we find the Apostle, in his Epistle to Titus, reconnnending that the young women, and young men, should be. advised to the exercise of discretion.. The following remarks on this subject, by an eminent writer,* are so excellent, as to induce me to give them a place here : " Discretion is like an under-agent of Providence, to guide and direct us in the ordinary concerns of life. There are more shnung qualities in the mind-: * Addison* 440 DISCRETION OR PRUDENCE. of man, but there is none so useful as discre- tion. It is this, indeed, which gives a value to all the rest ; m hich sets them at work in their proper times and places ; and turns them to the advantage of the person who is possessed of them. Without it, learning is pedantry, and wit impertinence. Virtue itself looks like weak- ness; the best parts only qualify a man to be more sprightly in errors, and active to his own prejudice." ^Again, " Though a mtm have all other perfections, and Avant discretion, he will be of no great consequence in the world ; but if he have this singfe talent in perfection, and but a common share of others, he may do what he pleases in his particular station of life." To this I would add, that when Humility is united with Prudence, they produce, in my apprehension, more than any other virtues, comfort and reputation for us in this world ; and are not without their use, in preparing us for a state of happinesS; in that wliich is to- come. CHAPTER vni. Industry or Diligence. jl HE importance of this virtue, for the repu- table support of individuals and of families, is universally acknowledged. Indeed employment is beneticial in every station of life. The want of industry, when circumstances require its exercise, is represented by the Apostle, as making a man worse than an infidel. Yet, per- haps, he did not mean to say, that idleness is worse than infidelity ; but that when it prevails among Christians, it places their character, in this particular respect, below that of many who are infidels or heathens. The cause of Keliirion suffers much, when those wiio lay claim^ and perhaps an extraordinary claim, to it, neglect a proper attention to their temporal concerns. By this means they often fail of performing those engagements which they have entered into, become burdensome to others, and, by distress and perplexity, often lose the little religion which they once possessed. It was, I apprehend, to correct this error in religion, that the Apostle thus strongly represents the conse- quences of neglecting a proper care for our- selves and oiu' families : " If any provide uof 142 INDUSTRY OR DILIGENCE. for his own, and especially for those of his own house, he hath denied the faith, and is worse than an iufidel.'^ Very strenuously does Solomon recommend industry, or diligence in business; and as se- verely does he reprobate the opposite vice. " The hand of the diligent maketh rich, and beareth rule; but the slothful shall be under tiibute. llie substance of a diligent man is precious. Seest thou a man diligent in his business ? He shall stand before kings : he shall not stand before mean men. Be thou diligent to know the state of thy flocks, and look well to thy herds ; for riches are not for ever ; and doth the crown endure to every generation?" To the sluggard, and respecting him, the fol- lowing passages are appropriate : " Go to the aut, thou sluggard, consider her ways, and be wise; who having no guide, overseer, or ruler, provideth her meat in summer, and gathereth her food in the harvest. I went by the field of the slothful, and by the vineyard of the man void of understanding: and lo! it was all grown over with thorns, and nettles covered the face of it, and the stone wall thereof was broken down. Then I saw and considered it well : I k)okcd upon it; and received instruction. Yet INDUSTRY OR DILIGENCE. 143 a little sleep, a little slumber, a little folding of tiie hands to sleep : so shall tliy poverty come as one that travelleth, and tiiy want as an armed man." By the foregoing passages we see the bene- fits of industry, and the evils consequent upon idleness. But let us be careful not to sutier the duty here recommended so to absorb our attention, as to make us neglect any of those other duties which religion requires of us. At the same time that we are careful to be " not slothful in business," let us remember what immediately follows, but " fervent in spirit_, serving the Lord." CHAPTER IX. Frugality. Jb RUGALITY consists in a sparing use of Avhat we possess, and the avoiding of unneces- sary expense. Both frugality and industry, are publick as well as private virtues. They enrich nations as well as individuals. True frugality increases our enjoyments, as well as our pos- sessions. It makes a man of moderate cir- cumstances, and sometimes even a poor man, more independent than one who possesses great affluence ; if the latter is not bounded by pru- dence in his expenses. Although this virtue is not much inculcated in direct terms, in the Holy Scriptures, yet it may be considered as necessarily included in that Prudence or Discre- tion of which we have already treated ; and it is so unavoidable a consequence of many of the moral precepts, which are inculcated both in the Old and New Testament, that it may be considered a Christian virtue. That modera- tion which we are required to exhibit to all men, cannot be fully exercised without it ; and when we abstain from all those indulgences and vices which the Christian religion forbids, we are, at least, in the high road to frugality. rPRUGALlTV. 145 ^at whilst we are paying proper attention to this virtue, as well as to industry, we should beware of their extremes, a parsimonious and a covetous disposition. Both these are evils against which we have many scriptural admo- nitions : " There is that scatteretli and yet in- creaseth; and there is that withholdeth more than is meet, and it tendeth to poverty. He that soweth sparingly, shall reap also sparingly." *^ Thou shalt not covet any thing that is thy neighbour's/' is the substance of the tenth commandment. Covetousness is, indeed, pe- culiarly marked with Divine disapprobation t "The wicked blesseth the covetous, whom the Lord abhorreth." " Incline my heart to thy testimonies, and not to covetousness," was a prayer of the Psalmist ; and Solomon saitli, " He that hateth covetousness shall prolong his days." This vice is severely reprehended by the Jewish prophets : " For the iniquity of his covetousness was I wroth. With tlunr mouth they show much love; but their heart goeth after their covetousness. Wo unto him that coveteth an evil covetousness." Our blessed Lord frequently reproves tliis vice in the Pharisees of his time ; and gives thi^ iiolemn charge : '' Take heed and beware of N 146 FRUGALITY. covetousness ; for a man's life consisteth not ii| the abundance of the things uhich he pos- sesseth." The following instructive exhortations of the Apostle are of great importance to us all : *< Godliness with contentment is great gain; for we brought nothmg into this world, and it is certain we can carry nothing out. Having food and raiment, let us be therewith content. But they that will be rich fall into temptation and a snare ; and into many foolish and hurtful lusts, which drown men in destruction and per- dition; for the love of money is the root of all evil : (or ratlier of all these evils :) which while some have coveted after, they have erred from the faith, and pierced themselves through with many sorrows. Therefore, let your conversa- tion be without covetousness ; and be content with such things as ye have; for he hath said; I will never leave thee, nor forsake thee." CHAPTER X. On Cheerfulnm. Writers on Morality have not often given Cheerfulness a place among the duties of men. It is, however, sufficiently inculcated in the Scriptures, to induce us to notice it among these duties ; and it is the more needful, because the enemies, and even some of the friends of religion, are apt to exclude it from the code of those virtues which Christianity requires. Cheerfulness is a medium betwixt levity and gloominess. It is compatible with seriousness: and its purest and most permanent source, is a humble, grateful consideration of the many fa- vours and blessings which we enjoy from the Divine Hand. A writer* lately quoted, makes these, among other, excellent observations upon it : " When 1 consider this cheerful state of mind, I cannot but look upon it as a constant^ habitual gratitude to the great Author of nature. An inward cheerfulness is an implicit praise and thanksgiving to Providence under all its dispensations. It is a kind of acquiescence in the state wherein we are placed ; and a secret approbation of the Divine will in his conduct towards man." * Addison. N 2 148 OJS' CHEERFULNESS. By numbering, or considering, otir blessings, the mind is prevented from dwelling improperly on the deprivations which we sustain, or think we sustain, in this probationary state of exist- ence. In this disposition, the propriety of the Apostolic exhortation is seen and felt : " Re- joice evermore, and in every thing give thanks." It is of no small importance in our passage through life to maintain a cheerful state of mind. To this end an attention to the foregoing exr- hortation of the Apostle, and a consideration of the reasons for it, will be beneficial. Corre- spondent with this exhortation are some obser- vations of the wise Solomon, in which he shows the benefits of a cheerful disposition, which our translators, according to the terms then ia use, have rendered, " a merry heart ;" this he observes, " doth good like a medicine ; but a broken spirit drieth the bones." These obser- vations are, no doubt, intended to excite that cheerful vivacity, which is consistent with reli- gion and virtue ; and it appears to have been particulaily the object of Solomon, to guard against a fretful disposition, by which many persons needlessly distress themselves; and at the same time, make those with whom they are con- nected, uncomfortable. When sorrow proceeds ON CHEERFULNESS. 149 from sufficient cause, and is duly regulated, this writer, \\ ith others of the sacred penmen, shows its advantages, and excites sympalliy witli it. He also exposes the folly of a light, airy dispo- sition of mind. " Even in laughter, the heart is [often] sorrow ful ; and the end of that mirth is heaviness. I said of laughter, it is mad ; and of mirth, what doth it f ' Our blessed Lord was particularly careful to guard his disciples against a gloomy disposition and appearance. Even in the performance of a religious duty, which, above all others, implies serious humiliation, he prohibits an appearance that might improperly expose the employment of the mind, or cause an impression of extra^ ordinary sanctity : " When ye fast, be not as the hypocrites, of a sad countenance. But thou, wlien thou fastest, anoint thy head and wash thy face ; that thou appear not unto men to fast, but unto thy Father who is in secret; and thy Father, who seeth in secret, shall reward thee openly." Notwithstanding the veiy serious importance of our Lord's mission, he affected no austerity, he practised no severity. lie sympathized with the true mourners ; but, at the same time, he encouraged and animated them with the prospect of better days. He N 3 150 ON CHEERFULNESS. endeavoured to relieve his disciples from all aiixiety respecting the things of this world : he taught them to be content with a little, and to be thankful for that little. His whole system (if I may so call it) was calculated to relieve the mind, and to give it a serenity and cheerfulness, above that of any other religion in the world. It should, however, be considered, that pre- vious to the perfect operation of religion on the mind, and, perhaps, even when the work is nearly completed, there will be many close con*- flicts and" secret exercises, as well as outward trials, which will unavoidably, at times, depress the heart, and affect the countenance. We should also consider, that the minds and coun- tenances of some persons are so formed by na- ture, as to deprive ihem of that cheerful appear- ance which others possess: these circumstances should excite much caution in judging one ano- ther in this respect. It must, however, be ad- mitted by those who consider the duties and prospects which Christianity presents, par- ticularly our blessed Lord's sermon on the ISlount, that gloominess and moroseness, as well as censoriousness and ostentation, form no part ?£ tlie religion of Jesus Clnist. CLASS ir» PARTICULAR DUTIES^, CHAPTER I. Of Hushands and Wives.. JrlAVING treated on the most important of those General Duties, which we owe to our- selves and one to another, it will be proper to proceed to the consideration of those Particular Duties, which our different relations in life re- quire. We shall first take those which arise from the married state. Marriage is a divine institution of the greatest antiquity. Tt is the means which our all-wise Creator has ordained, to continue the existence of the human species; and the mutual attachment which it requires in those who are united by it, produces many duties necessary for the comfortable enjoyment of each other's society. Those who are joined m marriage are said t!) " become one flesh." Their objects and their interests are, or ought to be, the same. Tiieir duties to each other differ very little. Nature and religion having united in giving a; 152 OF HUSBANDS AND WIVES. degree of superiority to the man, a correspond- ent subjection, or obedience, becomes the duty of the woman. This law is necessary for the preservation of order ; and it is observable, that through all the relative duties, Christianity set- tles the subordination in such a manner, as would, if it were attended to, remove many of those feuds, which destroy the peace of families, and of Governments. However, in the relar tion of man and wife, this subordination takes place in a smaller degree, than in any of the other relations. When we consider the near affinity described by Adam on Eve's being brought to him ; *' Tliis is now bone of my bone, and flesh of my flesh," it is evident that love, mutual love, is the first duty of the ma»"- lied state. " He who made them at the be- ginning, made them male and female ; and said, for this cause shall a man leave father and mother and shall cleave to his wife; and they twain shall be one flesh. Wherefore they are BO more twain, but one flesh. What therefore God hath joined together, let no man put asunder." The principal duti^ which arise from the relation of husband and wife, are enforced in the follov^'ing soiptures, I shall iirst take OF HUSBANDS AND 'WIVES. T5S those which relate to the men : *' Rejoice with the wife of thy youth. The Lord hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously; yet she is thy companion, and the wife of thy youth. Therefore take heed to your spirit, that none deal treacherously against the wife of his youth. Husbands love your wives, and be not bitter against them. So ought men to love their wives as their own bodies. He that loveth his wife, loveth himself. Ye husbands dwell with your wives according to knowledge ; giving ho- nour to the wife, as unto the weaker vessel; and as being heirs together of the grace of life." To the women we have these exhortations r " Wives submit yourselves unto your own hus- bands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church. Therefore as the church is sub- ject to Christ, so let the wives be to their own husbands in every thing. Ye wives, be in sub- jection to your own husbands; that if any obey not the word, they also may, without the word, be won by the conversation of the wiv> '= j while they behold yt»iir c'-'i{