Deut. 5:38, 29.

CLXXXV

THE PROSPERITY OF ZION DESIRED

Deut. 1:11.

The Lord God of your fathers make you a thousand times so many more as ye are, and bless you, as he hath promised you!

TO decline any measure of exertion in behalf of persons committed to our care, may appear to argue a want of love to them. But there are certain bounds beyond which a man cannot go: his physical strength will fail; and his attempts to persevere beyond his capacity of performance will defeat the very object he has in view, and prove an injury to the persons whose welfare he is labouring to consult. The care of all the people of Israel, two millions in number, had devolved on Moses: and he endeavoured, as their chief magistrate, to dispense justice to them all, by hearing and determining every subject of litigation that was brought before him. This occupied him from morning to night, and was obviously impairing his bodily health: the labour was too great for him; and he would soon have sunk under it. By the advice of Jethro, his father-in-law, he appointed persons, chosen out of all the tribes of Israel, to hear all the causes which were of inferior moment, and reserved to himself the determination of those only which were of a more difficult nature, and which required a more especial reference to God himself. He was now arrived at the borders of Jordan, and at the last month of his life: and was directed of God to record, and leave behind him in writing, a brief memorial of the principal events which had taken place, and the principal laws which had been promulgated, during their sojourning in the wilderness: that so the generation which had arisen in the wilderness might, by a special recapitulation of those events, have them the more deeply impressed on their minds, and be stirred up by the remembrance of them to serve their God with more fidelity than their fathers had done. The appointment of these inferior judges was one of the first acts which took place in the wilderness: and, as it originated from Jethro, his father-in-law, and not from God, Moses was fearful that it might be open to an unfavourable construction, and that he might appear, if not to have neglected his duty towards the people, at least to have been defective in love towards them: and therefore, in relating the fact, he tells them how anxiously he had at the very time manifested his zeal in their service; since, whilst issuing his order for the appointment of these men, instead of grudging that they were so numerous as to render the minute attention which he had hitherto paid to their concerns impracticable, he had expressed the most ardent desire for their further increase, saying, “The Lord God of your fathers make you a thousand times so many more as ye are, and bless you, as he hath promised you!”

This benevolent wish of his will lead me to consider the prosperity of God’s Israel,

I. As a matter of promise—

To the promises of God relating to this subject Moses refers: “The Lord bless you, as he has promised you!”

Now God has promised innumerable blessings to those who are of Israel according to the flesh—

[He had assured Abraham that his seed should be numerous “as the stars of heaven, and countless as the sands upon the sea-shore.” They had already multiplied greatly; (they were about thirty thousand times as many as they had been two hundred and fifty years before:) and they should yet multiply to a far greater extent, as they did in succeeding ages; and as they shall do in ages yet to come: for though at present they are brought low and are very few in number, God has expressly declared, by his prophet, that “he will multiply them above their fathers.” His blessings, too, shall be richly poured out upon them, not only as they were in Canaan, in the days of David and Solomon, but in a measure that can scarcely be conceived. Even in a temporal view, I apprehend, the magnificent descriptions of the prophets will be realized; but in a spiritual view I am perfectly sure of it: for they shall be restored to their God, and be as great monuments of God’s love and mercy in the world, as ever they have been of his wrath and indignation: yes, the time is now fast approaching, when “he will multiply them, that they shall not be few; and glorify them, that they shall not be smalle:” and when “they shall sing with gladness for Jacob, and shout among the chief of the nations, saying one to another, Publish ye, praise ye, and say, Save thy people, the remnant of Israel.”]

Innumerable blessings, too, has God promised to his spiritual Israel—

[That these are included in the wish of Moses, there can be no doubt: for, in the promise which be more immediately refers to, where it is said, “In blessing I will bless thee, and as the sand which is upon the sea-shore;” it is added, “And in thy seed shall all the nations of the earth be blessed.” Here, beyond all doubt, is reference to the whole Gentile world, who shall in due season be converted to the Lord, and together with Israel become “one fold under one Shepherd.” That these were included in the promise made to Abraham, St. Paul expressly declares: “The Scripture, foreseeing that God would justify the Heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed. So, then, they which be of faith” (whether Jews or Gentiles, the same (are the children of Abraham, and) “are blessed with faithful Abraham.” He further declares, that Christ has redeemed us from the curse of the law, being made a curse for us, that the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith.” Here, then, we have a fuller insight into the wish of Moses, as expressed in the text; a wish in which every pious person under heaven must concur.]

Let us then consider the prosperity of Israel,

II. As an object of desire—

“O that the Lord God of our fathers would multiply his people a thousand-fold, and bless them, as he has promised them!” If any of you need a stimulus to concur in this wish, reflect on,

1. The benefit that will accrue to every converted soul—

[Were we to contemplate a soul actually taken out of hell, and translated to a throne of glory in heaven, we should say, indeed, that such an one had reason to rejoice. Yet, what is it less than this that is done for every child of God? Are we not doomed to perdition? Is there any child of man that is not “by nature a child of wrath?” Consequently, if delivered from condemnation, “is he not a brand plucked out of the firel?” Is he not, at the very time that he is “turned from darkness to light, turned also from the power of Satan unto God?” Does he not actually “pass from death unto lifen?” and is he not “delivered from the power of darkness, and translated into the kingdom of God’s dear Son?” Reflect then on this, as done for only one soul; and there is reason, abundant reason, for every benevolent person in the universe to pant for it. But consider it as extended to thousands, and millions, yea, millions of millions, even the whole human race, and who should not pant and pray for that? See what a commotion is produced in heaven even by the conversion of one soul: for “there is joy among the angels, in the very presence of God, over one sinner that repenteth:” and what must we be, who feel so indifferent about the conversion and salvation of the whole world? Verily, we have need to blush and be confounded before God, for the coldness with which we contemplate his promised blessings.]

2. The honour that will redound to God—

[Behold our fallen race! Who is there amongst them that bears any measure of resemblance to the image in which man was first created? Who regards God? Who does not practically “say to God, Depart from me; I desire not the knowledge of thy ways?” But let a soul be apprehended by divine grace, and converted to the faith of Christ, and what a different aspect does he then bear! Verily, the whole works of creation do not so brightly exhibit the glory of God, as does this new-created being. Brilliant as are the rays of the noonday sun, they do not display even the natural perfections, and still less the moral perfections, of the Deity, as he; who, from the image of “his father, the devil,” is “transformed into the image of God himself, in righteousness and true holiness.”

Now, too, he begins to live unto his God, and by every possible means to exalt his glory in the world, acknowledging him in all things, serving him in all things, glorifying him in all things. Is there a man that is in any respect sensible of his obligations to God, and not desirous that such converts should be multiplied? Did David “shed rivers of tears for those who kept not God’s law;” and shall not we weep and pray that such persons may be converted to God, and made monuments of his saving grace? But conceive of this whole world, that is in rebellion against God, converted thus, and God’s will done on earth as it is done in heaven: and shall this be to us no object of desire? Verily, we should take no rest to ourselves, nor give any rest to God, till he accomplish this blessed work, and till “all the kingdoms of the world become the kingdom of his Christr.”]

3. The happiness that will arise to the whole world—

[Every soul that is converted to God becomes “a light” to those around him; and as “salt,” to keep, as it were, from utter putrefaction the neighbourhood in which he dwells. In proportion, then, as these are multiplied, the very world itself assumes a different aspect; instead of the brier there grows up the fir-tree, and “instead of the thorn there grows up the myrtle-tree;” till, at last, “the whole wilderness shall blossom as the rose,” and this “desert become as the garden of the Lord.” I need not say more. The wish of Moses is, methinks, the wish of every one amongst you; and you are all saying with David, “Blessed be God’s glorious name for ever: and let the whole earth be filled with his glory: Amen and Amen.”]

You will ASK, then, What shall we do to accelerate this glorious event?

[God works by means. He did so in the apostolic age: and he will do so still: and if we have any love either for God or man, we should use all the means within our power for the increase of the Church and the salvation of the world. Yet may we learn a very important lesson from the conduct of Moses, in the appointment of persons to labour with him. He had sustained the burthen, himself alone, and doubtless thought that he was rendering an acceptable service both to God and man. But his father-in-law said to him, and said with truth, “The thing that thou doest is not good. Thou wilt surely wear away, both thou, and the people that is with thee: for this thing is too heavy for thee: thou art not able to perform it thyself alone. Hearken now unto my voice: I will give thee counsel, and God shall be with thee.” And then he proceeds to advise, that he should provide, out of all the people, a number of pious and able men to co-operate with him in the work wherein he was engaged. And Moses did well in following the advice: for if he had not, his indiscreet zeal would have soon worn him out, and deprived the whole nation of the benefit of his labours for forty years. It were well if pious ministers would attend to this hint. There is scarcely a man who has any zeal for God or love for souls, who does not so multiply his labours, as to reduce his strength in a few months or years; when true wisdom would teach him so to regulate his exertions, that he may hope to continue them unimpaired to nearly the end of life. I mean not by this to damp the zeal of ministers, but only to direct it. It is impossible to be too zealous for the Lord: but it is possible enough, and too common also, to exercise zeal in so indiscreet a way, as greatly to injure the Church which we profess to serve. Let the zeal of our people be called forth: let them be invited to labour with us, to visit the sick, to instruct the rising generation, and to engage in every thing which may benefit our fellow-creatures and exalt the honour of our God. With all the aid that can be afforded us, there will be work enough for us to do: and we should endeavour to perform our duties with spirituality and effect, rather than to abound in mere bodily exercise, which, after all, will profit but little for the salvation of souls. Are there then, amongst you, any that know the value of your own souls? I call on you to help your minister in all those parts of his office which you can with propriety perform. And I trust, that if we will all exert ourselves according to our several abilities, the work of God will rapidly advance amongst us, and our “Jerusalem soon become a praise in the earth.” When all, both male and female, concurred in rebuilding the walls of Jerusalem, every one working before his own door, the whole was completed in the incredibly short space of two-and-fifty days. And what effects should not we see, if all were unanimous and earnest in advancing, each according to his ability, the work of God amongst us? Methinks, our numbers would be greatly multiplied, and “showers of blessings” would be poured out amongst us.]

CLXXXVI

VICTORY ASSURED TO THE TRUE ISRAEL

Deut 1:21.

Behold, the Lord thy God hath set the land before thee: go up, and possess it, as the Lord thy God hath said unto thee: fear not, neither be discouraged.

THE journeyings of the Israelites in the wilderness afford an inexhaustible fund of instruction to us. The history of their deliverance from Egypt, their trials and supports, and their final entrance into the land of Canaan, so exactly corresponds with the experience of believers in their journey heaven-ward, that we are never at a loss for an illustration of that which is invisible, from that which actually took place amongst God’s ancient people.

The Israelites, after one year spent in the wilderness, were now arrived on the very confines of Canaan: and the exhortation which I have now read to you, was part of the address of Moses to them, encouraging them to go up and take possession of the land. And, assuming (what I need not now stand to prove) the justness of the parallel between their state and ours, the words before us contain,

I. The command given us in reference to the promised land—

There is for us, as there was for Israel, “a rest” prepared. And we are here bidden to take possession of it,

1. By right, as the gift of God—

[Canaan was given to Abraham and his seed by God himself: and the grant was confirmed with an oath, that the possession of it should infallibly be secured to them. God had a right to bestow it upon whomsoever he would: and they to whom he should assign it had a perfect right to occupy it. The former possessors were no more than tenants at will: and, if God saw fit to dispossess them, and to let it out to other husbandmen, no injury was done to them, either on the part of the Great Proprietor, or on the part of those whom he appointed to succeed to the inheritance. This I say, in order to satisfy the minds of those who, through ignorance of the tenure on which the land was held, feel a repugnance to the transfer, and to the mode in which the transfer of the land was effected.

In relation, however, to the land which we are called to possess, no such feeling can exist. Heaven is the free gift of God to Abraham’s spiritual seed, as Canaan was to his natural descendants. It is given to them in Christ Jesus: yea, it was given to them even before the worlds were made. And, as a person receiving a grant of land from an earthly monarch would go up without hesitation to take possession of it, so should every person who believes in Christ regard the heavenly land, and go up, not to make it his own, but to take possession of it as his own. No thought of purchasing it must for one moment enter into his mind. If he is united unto Christ by faith, that is a sufficient title; and from that moment he may claim it as his own.

This command then do we give, in the name of Almighty God, to every one of you who believes in Christ; “Go up and possess the land,” which the Sovereign of the universe, of his own love and mercy, has given to you.]

2. By conflict, as the fruit of victory—

[Though the land was given them, yet were they to gain it by the sword. And we also have enemies without number to encounter. The world, the flesh, and the devil, all obstruct our way; and must be vanquished, before we can sit down in the full enjoyment of the promised inheritance — — — Nor let it be thought that heaven is the less a gift on this account: for though we fight, it is not our own sword that gets us the victory. It was “God himself who drove out the inhabitants” of the earthly Canaan: and it is through God alone that our weapons produce any effect in subduing our enemies before us. How compatible the two are, will appear from what our blessed Lord has said: “Labour not for the meat that perisheth, but for that which endureth unto everlasting life, which the Son of Man will give unto you.” You must fight; and you must conquer: but, after all, you must say, “Not unto us, O Lord, not unto us, but unto thy name be the praisef.”]

Together with this command, we are taught,

II. The way in which we should address ourselves to the performance of it—

The command of God to us is positive, as that to them also was: and,

1. Our obedience to him should be prompt—

[I am persuaded they would have done well, if they had never thought of sending spies to search out the land, and to tell them against what cities they should direct their first efforts. It was a carnal expedient, as the event proved. True it is, that “Moses was well pleased” with the proposal: but he would not have been well pleased, if he had clearly seen from whence it issued, and what would be the result of it. He conceived it to be expressive only of a determination to go up, the very instant they should be directed where to go. And, supposing that there was no mixture of unbelief in it, it might be laudable enough. But what need had they of men to “search out the land,” and to direct their efforts? Had not Almighty God himself, for the space of a whole year, “gone before them to search out places from day to day where they should fix their tents?” Had he done this “by a pillar of fire by night, and by a cloud by day,” and was he not both able and willing to shew them “by which way to go up” to the land, and what cities to attack? I say again, it was a carnal expedient, as the event proved: and it was the source of all the calamities that they endured for the space of forty years. Had they said to Moses, ‘Pray to God for us, to direct us; and we are ready to go;’ they would have done well: but, by trusting to an arm of flesh, they fell.

In like manner, we should obey the divine mandate without delay. We should “not confer with flesh and blood:” we should not be consulting how we may avoid the trials which God has taught us to expect; but should look simply to the Captain of our salvation, and follow implicitly his commands; regarding no word in comparison of his, nor ever dreaming of a more convenient season than the present. What He calls us to do, we should “do” instantly, and “with all our might.”]

2. Our confidence in him should be entire—

[They were bidden “not to fear, or be discouraged.” So neither should we “fear” any dangers that may threaten us, or “be discouraged” under any trials we maybe called to sustain. As for “Anakims,” or cities “walled up to heaven,” what are they to us? Is not “He greater, that is in us, than any that can be in them?” If Jehovah be on our side, what have we to fear? We may say of all our enemies, as Joshua did of those he was called to encounter, “They are bread for us;” and shall not only be devoured as easily as a morsel of bread, but they, and all that they have, shall be our very support, invigorating our souls by the energies they call forth, and augmenting the happiness which they labour to destroy. Whatever may occur, we should never stagger at the promise through unbelief; but “be strong in faith, giving glory to God.” We should go forward in the spirit of the holy Apostle, “If God be for us, who can be against us?”

Hear then, believers, and follow my ADVICE—

1. Survey the land—

[See whether it be not the glory of all lands, “a land lowing with milk and honey.” Come up to Pisgah, and look down upon it: or rather, I would say, Come up to Zion, and behold its length and breadth. See already, and taste, the fruits of it. Take into your hands “the grapes of Eshcol,” and tell me whether the whole world besides affords such fruit. Methinks, some of you at least have already partaken of them: yes, I doubt not, but that, in “the light of God’s countenance lifted up upon you,” and in “his love shed abroad in your hearts,” you have already found an earnest and a foretaste of your heavenly inheritance. But still, I say, Survey the land. “Not one of its inhabitants ever says, I am sick.” “No sorrow is there, no sighing, no pain, no deatho.” “Nor is there any night there: it needs neither the sun nor moon to lighten it; for the glory of God doth lighten it, and the Lamb is the light thereof.”

Tell me, then, is it not worth the conflict? Is any thing too much to do, or too severe to suffer, in order to obtain it? Only keep that glorious object in view, and you will never sheathe your sword, till you have gained the victory.]

2. Perform your duty—

[Gird on your swords. Go forward against the enemy. Make no account of any obstacles. Think neither of the strength or number of your enemies. Say not, “Shall the prey be taken from the mighty, or the lawful captive delivered? for thus saith the Lord; The prey of the mighty shall be taken away; and the lawful captive shall be delivered: for I will contend with him that contendeth with thee; and I will save thy children.” Neither be discouraged from a sense of your own weakness: for “God will perfect his own strength in your weakness.” Go on simply depending on your God. Rest on that word of his, “Fear thou not, for I am with thee: be not dismayed; for I am thy God: I will strengthen thee: yea, I will help thee: yea, I will uphold thee with the right hand of my righteousnesst.” With confidence do I address you thus: for the Lord Jesus Christ himself has said, “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.” Only “fight the good fight of faith:” and you shall be “more than conquerors, through Him that loved you.”]

CLXXXVII

GOD’S CONTINUED MERCIES TO US

Deut. 2:7.

These forty years the Lord thy God hath been with thee: thou hast lacked nothing.

WHOEVER would enter fully into the doctrine of a divine providence, should study the history of the Israelites in the wilderness. We at this day are ready to imagine, that, however God may superintend the affairs of the universe sufficiently to keep them in order, and to subserve his own purposes, he yet leaves minuter matters to a kind of chance; and that to expect his interposition in our own behalf, especially in things of daily occurrence, would be the height of presumption. In a word, we draw lines of distinction between a general and a particular providence; and feel ourselves at liberty to acknowledge the one, whilst we deny the other. But in the Scriptures there will not, I apprehend, be found any ground for such a distinction. We cannot conceive any thing of less moment than a sparrow falling to the ground, or an hair of our head perishing; yet these things are expressly declared to be within the bounds of God’s peculiar care. The truth is, that God is the same as ever he was; and that his attention to the affairs of men is still the same: the only difference is, that for special ends he made his interpositions visible in former days; whereas, now he would have us to “walk by faith, and not by sight.” Of his people in the wilderness, he was the visible Leader, Protector, Nourisher: and so constant had been his attention to their every want, that, at the close of their pilgrimage, Moses could appeal to the whole nation, “These forty years the Lord thy God hath been with thee: thou hast lacked nothing.”

That we may see that his care has not been exclusively confined to them, I will shew,

I. What mercies have been vouchsafed to us during the whole period of our sojourning in this wilderness—

Surprising, indeed, was his attention to his ancient people. They were in a wilderness where there was literally nothing for their sustenance. Neither bread nor water could be found there: but of both did God afford them a daily and miraculous supply; causing bread to descend from heaven for them, and the waters of the rock to follow them. But from whence should they obtain raiment? None could be fabricated; none be found. But God superseded the need of any fresh supply, by causing that “their clothes, for the whole space of forty years, should never decay;” and that, notwithstanding all their travelling, “their shoe should never wax old upon their foot.” Nor would he suffer their strength to fail: for, “as their raiment waxed not old upon them, so neither did their foot swell for forty yearsb.” With these corporeal blessings, God imparted to them no less richly for their souls. He gave them his word; he continued to them his ministers; “he sent to them, also, his Holy Spirit to instruct them.”

Now in all this we may see what God, in his mercy, has done for us also, during the whole of our sojourning in this wilderness:

1. In relation to temporal concerns—

[Us, also, has God supplied with all the necessaries of life: but because, in providing these things, the agency of man is required, we overlook His hand; whereas, in fact, he is as much the author and giver of these blessings to us, as he was of the mercies vouchsafed to Israel. What can we do to secure fruitful seasons ? Who amongst us could make so much as a blade of grass to grow ? Who could prevent the fruits of the earth from being devoured by locusts and caterpillars, or from being destroyed by blasting and mildew? Who has kept from our borders the desolating scourge of war ? Who has preserved us from the more terrific calamities of civil war? To whom are we indebted, that we have not been reduced to the lowest ebb of misery by some destructive conflagration? Men, it is true, are actively employed in providing for themselves: but what are men? they are nothing but agents, (unconscious agents, I had almost said,) accomplishing the will of another: for, whilst they are universally seeking their own personal advantage, they are, in reality, God’s instruments, employed by him for the benefit of the world. We see this exemplified in the labours of bees; from which we may form a just idea of all that is passing in the world. Thousands of persons are employed, daily and hourly, to supply our wants. Little do we think of this. Were we placed for any length of time in a country uninhabited except by ourselves and our own domestic circle, we should soon feel how deeply we are indebted to God for innumerable comforts, which, through his good providence, we enjoy; and which, through a stimulus imparted by him, other persons are engaged in procuring for us. What their motives may be, is no concern of ours: it is sufficient for us to know, that, as God directed and overruled the ambition of Sennacherib to correct and chasten his people Israel, so he directs and overrules the selfish, dispositions of mankind to administer to the wants of each other, and to provide for the comfort of the whole world. And the poorest person amongst us has thousands of persons at this very time engaged for him, to provide him with the comforts and conveniences of life.]

2. In relation to the concerns of our souls—

[Has not God preserved to us, also, his word and ordinances; dispensed, too, by the same ministry for forty years? and may we not say, too, that God has, during the whole of that period, “sent his good Spirit to instruct you?” Yes; God has borne testimony to the word of his grace, and caused it to “come to you not in word only, but in power, and in the Holy Ghost, and in much assurance.” I would not willingly speak of any thing relating to myself: that is the last subject that should ever be brought before you: but, having fulfilled the term that Moses and Aaron did before me; and being able to call to witness, that, during the whole of that time, I have lived for you, and laboured for you, and “declared unto you faithfully the whole counsel of God;” I cannot but remind you of God’s dealings with you in that particular, and make my appeal to you in the words of my text, “These forty years the Lord your God has been with you; ye have lacked nothing.”]

Whatever be the value of these mercies, it will be greatly heightened by considering,

II. Under what circumstances they have been continued to us—

If we look at Israel, they will serve as a mirror, to reflect our image to the very life. In them we may see,

1. How great our provocations have been—

[Grievously neglectful of their duties were the Israelites, during the whole of their sojourning in the wilderness. Though commanded to circumcise their children, they never administered that rite in all that time. Never but once had they held a Passover; and that was in the very first year after they had come out of Egypti. And during the whole forty years they offered no sacrifice to God; but, on the contrary, paid their devotions to senseless gods, and graven images. Such was their conduct in the wilderness. And what has been ours? Have not our most solemn duties been neglected, or performed only in such a way as to shew that our heart was not in them? Have we attained the true circumcision, even “the circumcision of the heart, which is not in the flesh, but in the Spirit; whose praise is not of men, but of God?” Have we fed upon the Paschal Lamb, even on “Christ our Passover, who has been sacrificed for usm?” Have “we presented ourselves as living sacrifices to God, which has been our reasonable service?” Have we not rather “set up idols in our heartso,” even every heathenish abomination, and in ten thousand instances “loved and served the creature more than the Creator, who is blessed for evermore?” And do we “find these things by secret search?” No: your whole lives proclaim it. Must we go back to the Apostles’ days to find that “covetousness which is idolatry,” or the people “whose god is their belly,” and who have no delight in any thing but the gratification of their sensual appetites? Let us look back through the whole time of our sojourning in this wilderness, and we shall find our whole lives to have been one continued series of provocations; as if we had determined to “weary out our God,” and “break down his very Spirit with our whorish hearts.” Yes; “this has been our manner from our youth.” God “has known this to be our walking through this great wilderness:” and our consciences also attest that these accusations are true.]

2. How entirely we have been under the influence of unbelief—

[Notwithstanding all that God did for Israel, yet would they “never believe his word.” And it was this very thing which most of all provoked him to “swear, that they should never enter into his restx.” And what has been our state in this respect? We have had God’s promises and threatenings set before us with all fidelity: but neither the one nor the other have been regarded: they have all appeared to us but as idle tales; and have had no more influence upon us, than if they had been unworthy of the smallest credit Every earthly vanity has been able to excite a hope or fear: but God’s word has been altogether despised. Say, Brethren, whether this be not true? Say whether the terrors of hell have been sufficient to keep you from sin, or the glories of heaven sufficient to stimulate you to a surrender of yourselves to God? With the exception of a few instances, wherein divine grace has wrought successfully upon this or that particular individual, the whole mass of us have lived as “without God in the world,” preferring our own will before his, and the gratification of ourselves before the honour of our God.

Such have been the circumstances under which our God has continued to load us with his benefits. “We have lacked nothing” that was conducive to our comfort: but he has lacked every thing that should promote his glory.]

See then, here—

1. What reason we have to admire the patience of our God—

[He complains that he has been “pressed under us, even as a cart is pressed that is full of sheaves:” yet has he borne with us even to the present hour; “many a time turning his anger away, and not stirring up all his wrath,” to punish us, as we deservedz. Can you look back upon no season, Brethren, when God might well have cut you off; and have “got honour to himself” in executing upon you the most signal vengeance? I call upon you, then, to ‘glorify his name; and to acknowledge from your inmost souls, that “it is of his mercies that you have not been long since consumed, even because his compassions fail not.”]

2. What need we have to humble ourselves before him—

[God’s patience will come to an end. “His Spirit will not always strive with man.” He waits to be gracious unto us; but it is to the penitent only that he will impart the full blessings of salvation. His determination is, “Whoso covereth his sins, shall not prosper; but whoso confesseth, and forsaketh them, shall have mercy.” Contend, then, with him no longer; but let “his goodness and long-suffering and forbearance lead you to repentance.”]

3. What need professors of religion, in particular, have to fear and tremble—

[The whole people of Israel had been brought out of Egypt, and been both blessed and honoured by God as his peculiar people: and yet they perished in the wilderness. And this is recorded as an admonition to us. St. Jude, also, particularly labours to impress this warning on our mindsf. Let it sink, then, into all our hearts: for the very bounty of our God, in the bestowment of temporal and spiritual blessings upon us, will only aggravate our condemnation, if we do not make a suitable improvement of them. We may have “lacked nothing for forty years,” and yet “lack a drop of water” to all eternity. I pray you, Brethren, see to it, that your “hearts be right with God;” and that the blessings bestowed on you in this life, be the means of preparing you for richer blessings in the world to come.]

CLXXXVIII

MOSES VIEWS CANAAN FROM PISGAH

Deut. 3:23–28.

And I besought the Lord at that time, saying, O Lord God, thou hast begun to shew thy servant thy greatness, and thy mighty hand: for what God is there in heaven or in earth that can do according to thy works, and according to thy might? I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain and Lebanon! But the Lord was wroth with me for your sakes, and would not hear me: and the Lord said unto me, Let it suffice thee; speak no more unto me of this matter. Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold it with thine eyes: for thou shalt not go over this Jordan. But charge Joshua, and encourage him, and strengthen him: for he shall go before this people, and he shall cause them to inherit the land which thou shalt see.

THE character of Moses, in whatever point of view it be considered, is worthy of admiration: his zeal and industry, his patience and meekness, his fidelity and love, were never surpassed by any child of man. As an intercessor for the Lord’s people, he stands unrivalled. Many were the occasions whereon he prevailed on God to spare that rebellious nation that had been committed to his charge. But behold, this eminent saint, who had so often succeeded in his applications for others, was now refused when praying for himself. And, though it might appear humiliating, and might lower him in the estimation of all future generations, he gives a faithful account of the whole matter, recording both the prayer that he offered, and the answer he received.

The points to which we would call your attention, are,

I. God’s rejection of the prayer of Moses—

Nothing could be more proper than this prayer of Moses—

[He requested that he might be permitted to “go over Jordan, and see the promised land.” It was with a view to the enjoyment of this land that he had laboured incessantly for forty years. He had held up the possession of it as the great inducement to the whole nation to come forth from Egypt, and to endure all the hardships of journeying in the wilderness, and the perils of protracted warfare against the inhabitants of the land. He knew that Canaan was “the glory of all lands.” And now that the period for the full possession of it was arrived, yea, and God had given them an earnest of it in the subjugation of the kingdoms on the east of Jordan, who can wonder that Moses should be anxious to participate the promised, happiness? The manner in which he sought it was most becoming. He did not complain of the sentence of exclusion that had been passed upon him; but only prayed that it might be reversed. Often had he urged similar petitions for others with success: and therefore he had reason to hope, that he might not plead in vain for himself. He did not certainly know that God’s decree with respect to him differed from the threatenings that had been denounced against others: there might be a secret reserve of mercy in the one case as well as in the other: and therefore he was emboldened to offer his requests, but with a meekness and modesty peculiarly suited to the occasion.]

But God saw fit to reject his petition—

[The refusal which God gave him on this occasion was most peremptory. When he had rejected his prayer for the offending nation, be said, “Let me alone;” and in that very expression intimated the irresistible efficacy of prayer. But on this occasion he forbade him to “speak to him any more of that matter:” yea, he “sware to Moses, that he should not go over Jordan.” In this refusal there was an awful manifestation of the divine displeasure. It was intended as a punishment both for his sin, and for the people’s sin; for God was “wroth with him for their sakes,” as well as for his own. To him the punishment was great, as being a painful privation, a heavy disappointment: to them also it was a severe rebuke, inasmuch as they were deprived of a loving father, a powerful intercessor, an experienced governor, and under whom they had succeeded hitherto beyond their most sanguine expectations.

We forbear to notice the typical intent of this dispensation, because we have mentioned it in a former part of this history: it is in a practical aspect only that we now consider it; and therefore we confine ourselves to such observations as arise from it in that view.]

This refusal however, though absolute, was not unmixed with kindness: as will appear from considering,

II. The mercy with which this judgment was tempered—

As God in later ages withheld from Paul, and even from his only dear Son, the blessings which they asked, but gave them what was more expedient under their circumstances, so now, whilst he denied to Moses an entrance into Canaan, he granted to him,

1. A sight of the whole land—

[He commanded Moses to go up on Mount Pisgah to view the land; and from that eminence he shewed him the whole extent of the country from east to west, and from north to south. The sight, we apprehend, was miraculous: because, however great the elevation of the mountain might be, we do not conceive that the places which he saw could be within the visible horizon. However this might be, we have no doubt but that the sight must have been most gratifying to his mind, because it would be regarded as a pledge of God’s fidelity, and a taste at least of those blessings, which Israel was about to enjoy in all their fulness.

But we are persuaded that Moses, notwithstanding he spoke so little about the heavenly world, knew the typical nature of the promised land, and beheld in Canaan a figurative representation of that better kingdom, to which he was about to be translated.]

2. An assurance that his place should be successfully filled by Joshua—

[To him was committed the office of instructing, encouraging, and strengthening Joshua for the arduous work which lay before him. And what could be a richer comfort to an aged minister, than to see that God had already raised up one to occupy his post, and to carry on the work which he had begun ? Methinks, the preparing of Joshua’s mind for his high office was a task in which Moses would take peculiar delight: and the certainty of Israel’s ultimate success would cheer him under the pains of his own personal disappointment.]

The PRACTICAL OBSERVATIONS arising out of this history, will bring the subject home to our own business and bosoms. We learn from it,

1. To guard against sin—

[We might profitably dwell on this thought, if we considered only the exclusion of Moses from the promised land for one single transgression. But as other occasions must arise whereon such an observation may be grounded, we would call your attention rather to the injury which both ministers and people may sustain by means of each other’s transgressions. Repeatedly does Moses say, “God was wroth with me FOR YOUR SAKES:” from whence we are assured, that their sins were punished in him. And we know also that his sin was punished in them: they suffered no less by the loss of him, than he did by the loss of Canaan. Such a participation in each other’s crimes and punishments is common in the world: children are affected by their parents’ faults; and parents by the faults of their children. In the ministerial relation, this happens as frequently as in any. If a minister seek his own glory instead of God’s, or be remiss in the duties of the closet, his people will suffer as well as he: the ordinances from whence they should derive nutriment will be to them “as dry breasts or a miscarrying womb.” If the people slight the ministry of a faithful man, what wonder is it if God remove the candlestick from those who will not avail themselves of the light? If, on the other hand, they idolize their minister, and put him, as it were, in the place of God, what wonder is it if God, who is a jealous God, leave him to fall, that they may see the folly of their idolatry; or take him from them, that they may learn where alone their dependence should be? Let the death of Moses, and the bereavement of the Israelites, be a warning to us all; that we provoke not God by our rebellions to withhold from us the blessings we desire, or to inflict upon us the punishments we deserve.]

2. To submit with humility to afflictive dispensations—

[When once Moses was informed of the decided purpose of God, he forbore to ask for any alteration of it; nor did he utter one murmuring or discontented word concerning it. God had bidden him to be satisfied with the mercies which he was about to receive; and he was satisfied with them. Now it may be that God has denied us many things which we could have wished to possess, or taken from us things which we have possessed. But if he have given us grace, and mercy, and peace through our Lord Jesus Christ, what reason can we have to complain? We have prayed to him perhaps under our trials, and they have not been removed; or we have deprecated them, and they have still been inflicted. But God has said to us, “Let it suffice thee” that I have made thee a partaker of my grace: “let it suffice thee” that I have given thee prospects of the promised land: “let it suffice thee” that thou hast a portion in a better world. And shall not these things be sufficient for us, though we be destitute of every thing else ? Shall any of the concerns of time or sense be of much importance in our eyes, when we are so highly privileged, so greatly enriched? Ah! check the first risings of a murmuring thought, all ye who are ready to complain of your afflictions. Think whether you would exchange one Pisgah view of heaven for all that this earth can give: and, if you would not, then think, how richly heaven itself will compensate for all your light and momentary afflictions: and, instead of indulging any anxiety about the things of this world, let the prayer of David be the continual language both of your hearts and lips.]

3. To serve God with increasing activity to the end of life—

[The last month of Moses’ continuance on earth was as fully occupied with the work of God as any month of his life. Though he knew that he must die within a few days, he did not intermit his labours in the least, but rather addressed himself to them with increasing energy and fidelity. This was the effect of very abundant grace: and it was an example but rarely copied. How many towards the close of life, when they know, not from revelation indeed, but from their own feelings, that they must shortly die, become cold in their affections, slothful in their habits, querulous in their tempers, and remiss in their duties! Instead of taking occasion from the shortness of their time, to labour with increased diligence, how many yield to their infirmities, and make their weakness an excuse for wilful indolence! The Lord grant, that no such declensions may take place in any of us; but that rather “our last days may he our best days;” and that our Lord, finding us both watchful and active, may applaud us as good and faithful servants, prepared and fitted for his heavenly kingdom!]

CLXXXIX

JOSHUA A TYPE OF CHRIST

Deut. 3:27, 28.

Thou shalt not go over this Jordan. But charge Joshua, and encourage him, and strengthen him; for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see.

IN reading the records of God’s dealings with the Jews, we are sometimes tempted to bring him to the bar of human reason, and to arraign his character as severe. Such hasty judgment, however, would be impious in the extreme; since we are wholly incompetent to decide upon matters, which are so far beyond our reach. There may be, and doubtless are, ten thousand reasons to justify his conduct, where our slender capacities cannot find any: and such light has been cast upon his procedure, in many instances, by the Gospel, as may fully evince the necessity of shutting our mouths, and of giving him credit for perfect equity, even where his dispensations most oppose our natural feelings. We may instance this in the exclusion of Moses from the promised land. He had brought the people out of Egypt, and, with most unparalleled meekness, had endured their perverseness forty years in the wilderness: yet, when he had led them to the very borders of Canaan, he was not suffered to go in with them; but, on account of one single offence, was obliged to devolve on Joshua his office, his authority, his honours; yea, he was forbidden even to pray for an admission into that good land. Dark as this dispensation must have appeared at the time, we are enabled to discern a propriety and excellency in it. It was altogether of a typical nature: for while he represented the law, Joshua, his successor, was a very eminent type of Christ. The text naturally leads us to shew this: and we shall,

I. Trace the resemblance which exists between Joshua and the Lord Jesus Christ—

Joshua resembles Christ—

1. In his name—

[The name of Joshua was intended to designate his work and office. His name originally was Osea, but was altered by Moses to Joshua. This, doubtless, was of God’s appointment, that he might be thereby rendered a more remarkable type of Jesus. This name imported, that he should be a divine saviour; and though, in the strictest and fullest sense, it could not properly belong to him; yet, as he was to be such a distinguished representative of Jesus, it was very properly given to him.

The name of Jesus still more fitly characterized the work that was to be performed by him. This name is precisely the same with Joshua in the Greek language; and repeatedly do we, in the New Testament, translate it, “Jesus,” when it ought rather to have been translated, “Joshua.” It was given to our Lord by the angel, before he was conceived in the wombe: and the express reason of it was assigned, namely, that “he should save his people from their sins.” To him it is applicable in the fullest extent, because he is “God manifest in the flesh,” “Emmanuel, God with us;” and because he is the author, not of a typical and temporary, but of a real and eternal, salvation to all his followers.]

This striking coincidence, with respect to the name, may prepare us for fuller discoveries of a resemblance,

2. In his office—

[Joshua was appointed to lead the Israelites into the promised land. Moses was not permitted to do this. He was destined to represent the law, which was admirably calculated to lead men through the wilderness, but could never bring them into the land of Canaan: one offence against it destroyed all hope of salvation by it: it made no provision for mercy: its terms were simply, Do this and live: and, for an example of its inexorable rigour, Moses himself was, for one unadvised word, excluded from the land of promise. The office of saving men must belong to another; and, for this reason, it was transferred to Joshua, who had been both appointed to it, and thoroughly qualified by God for the discharge of it.

Jesus also was commissioned to bring his followers into the Canaan that is above. He, probably in reference to Joshua, is styled the Captain of our salvation: and he appeared to Joshua himself in this very character, proclaiming himself to be the Captain of the Lord’s hostl. “What the law could not do, in that it was weak through the flesh,” the Lord Jesus Christ came to effect. He has been divinely qualified for the work; and, like Joshua, was “encouraged to it, and strengthened in it,” by an assurance of God’s continual presence, and supportn. He leads his people on from grace to grace, from strength to strength, from victory to victory. Nor will he ever desist from his work, till he shall have subdued his enemies, and established his people in their promised inheritance.]

Happily for us the resemblance may be likewise traced,

3. In his success—

[Nothing could oppose any effectual bar to Joshua’s progress. Though Jordan had overflowed its banks, its waters were divided, to open him a path on dry land. The impregnable walls of Jericho, merely at the sound of rams’ horns, were made to fallq. Confederate kings fled before him. City after city, kingdom after kingdom, were subjected to his all-conquering arms: and almost the whole accursed race of Canaanites were extirpated, and destroyed. The promised land was divided by him amongst his followers: and he appealed to them with his dying breath, that not so much as one, of all the promises that God had given them, had ever failedu.

And shall less be said respecting our adorable Emmanuel? He “triumphed over all the principalities and powers” of hell; and causes his followers to trample on the necks of their mightiest foes. He leads them safely through the swellings of Jordan, when they come to the border of the promised landy; and, having given them the victory, he divides among them the heavenly inheritance. Thus will all of them be put into possession of “that rest, which remained for thema,” in the hope and expectation of which they endured the labours of travel, and the fatigues of war.]

Having traced the resemblance between Joshua and Christ, I will,

II. Take occasion to suggest from it some salutary advice—

1. To those who desire to possess the promised land—

[Grieved I am to say, that many desire that good land, yet never attain unto it; first, because they do not seek it with sufficient earnestness; and next, because they do not seek it in God’s appointed way. Respecting the former of these our blessed Lord says, “Strive to enter in at the strait gate: for many shall seek to enter in, and not be able:” and of the latter, the Apostle Paul, speaking of the great mass of the Jewish people, says, that, though they “followed after the law of righteousness, they did not attain to the law of righteousness; because they sought it not by faith, but as it were by the works of the law.” He bare them record that they had a zeal of God: but it was not according to knowledge: for, being ignorant of God’s righteousness, and going about to establish their own righteousness, they would not submit themselves to the righteousness of God. Christ was the end of the law for righteousness to every one who believed. “But they, instead of believing in him for salvation, stumbled at him as a stumbling-stone and a rock of offence;” and thus they perished, whilst the Gentiles by believing in him were saved. Now, my brethren, I cannot too earnestly impress upon your minds the necessity of abandoning altogether the law of Moses as a ground of hope before God, and of trusting entirely in the Lord Jesus Christ for salvation. If Moses himself was not suffered to lead his followers into the earthly Canaan, or even to go in thither himself, much less can he lead you into the heavenly Canaan. As a guide through the wilderness, Moses is excellent: but as a Saviour, he will be of no use. Joshua alone can give you the possession of the promised land; that is, Jesus alone can effect your complete salvation. If you read the epistles of St. Paul to the Romans and Galatians, you will find the main scope of both is to establish and enforce this truth. Bear in remembrance then that you must “die to the law,” and seek salvation by Christ alone: for “by the deeds of the law shall no flesh be justified.”]

2. To those who are fighting for the possession of it—

[Though Canaan was promised to the Israelites, yet they must fight for it. And you must also fight for the promised inheritance of heaven. Remember however, that you are not to fight in your own strength. You must “be strong in the Lord and in the power of his might,” if you would gain the victory over your spiritual, enemies. And this is your great encouragement: for through Him the weakest shall be strong, yea, shall prove “more than conqueror” over all his enemies.” What took place in the contest of Israel with the Midianites shall be accomplished in God’s Israel throughout all the world. Against the numerous hosts of Midian only twelve thousand armed Israelites (a thousand from each tribe) were sent to fight: and when the whole Midianitish army was destroyed, it was found, on investigation, that not a single Israelite was slain. So shall it prove with you, my brethren, in your spiritual warfare. Only fight manfully in the Saviour’s strength; and what he said to his heavenly Father in reference to his disciples while he was yet upon earth, he will repeat before the whole assembled universe in the day of judgment, “Of those whom thou hast given me, not one is lost.” True, there are Anakims of gigantic stature to contend with, and cities walled up to heaven to besiege: but “greater is he that is in you than he that is in the world:” and all your enemies, with Satan at their head, “shall be bruised under your feet shortly.” “They all are but, as it were, bread for youh,” and not one shall ever be able to stand before you.]

3. To those who yet retain their hostility to the Lord Jesus—

[You have seen what was the issue of the contest between Joshua, and all the kingdoms of Canaan. No less than thirty-one kings fell before him. And Le sure that you also must perish, if you continue to fight against our adorable Lord and Saviour. I would earnestly recommend to you the example of the Gibeonites. They felt assured, that they could not withstand Joshua; and therefore, feigning themselves to belong to a nation remote from Canaan, they came, and entreated him to make a league with them. There needs no such collusion on your part. You may come to Jesus, and he will enter into covenant with you to spare you. And, if your submission to him provoke the hostility of the world against you, he will come to your support, and will save you by a great deliverancel; and will make you eternal monuments of his power and grace. Let me also recommend to you the example of Rahab. She cast herself and all her family on the mercy of Joshua; and bound the cord wherewith she had let down the spies from the walls of Jericho, about her window, as the sign of her affiance in the pledge that had been given her. For this faith of hers, and for her works consequent upon it, was she commended both by St. Paul, and St. James. And, if you also with like faith cast yourselves upon the Lord Jesus, and, like her, evince also by your conduct the sincerity of your faith, you “shall be saved in the Lord with an everlasting salvation,” and have a portion accorded to you amongst the Israel of God for ever and ever.]

CXC

MOSES’ SOLEMN CHARGE TO ISRAEL

Deut. 4:7–9.

What nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments so righteous, as all this law, which I set before you this day? Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life; but teach them thy sons, and thy sons’ sons.

PRACTICAL religion, however approved in theory, is not always admired when exhibited to our view. Not but that it has a beauty in it which commends itself to those who have a spiritual discernment; but it forms too strong a contrast with the ways of the world to gain its favour: the men of this world “love darkness rather than light;” and therefore agree to reprobate as visionary and gloomy, whatever opposes their evil habits. Nevertheless “the fear of the Lord, that is wisdom, and to depart from evil, that is understanding:” and, wherever any people are enabled to maintain an uniform and consistent conduct, there their very enemies must honour them in their hearts, and confess them to be “a wise and understanding people.” This at least was the opinion of Moses, who from that very consideration urged the Jews to contemplate their high privileges, and to walk worthy of them. To advance the same blessed end in you, we shall state,

I. The peculiar privileges of the Jewish nation—

They were certainly advanced above all the nations upon earth; as in other respects, so particularly,

1. In their nearness to God—

[Moses had enjoyed such access to God as no man had ever done before: and “conversed with him face to face, even as a man converseth with his friend.” That generation to whom he ministered, had seen on many occasions the efficacy of his intercessions, and therefore could appreciate the force of that observation in the text, “What nation is there that hath God so nigh unto them, as the Lord our God is in all things that we call upon him for?” Nor was this privilege to be confined to Moses: the high-priest was furnished with an ephod and a breast-plate, by means of which he was to inquire of God in every difficulty, and to obtain answers from him. This was used from time to time, even till the Jews were carried captive to Babylon: and the great privilege of having such means of communion with God may be sufficiently seen in the advantage which David repeatedly derived from it, to learn the intentions of his enemies, and to gain direction respecting his own conduct. The heathen indeed had their oracles, which they consulted; but from which they could derive no certain information. The ambiguity of the answers given by them, left room for opposite constructions, and proved that no dependence whatever could be placed upon them. Those oracles were a compound of lying priestcraft, and diabolic influence: and were no more to be compared with the oracle of God, than the light of a deceitful vapour with that of the meridian sun.]

2. In the excellence of the dispensation under which they lived—

[”The statutes and judgments” which Moses had delivered to them were altogether “righteous” and good. The judicial law, which was given for the regulation of their civil polity, was founded in perfect equity, and conducive in every point to the happiness of the community. The moral law was a transcript of the mind and will of God: it was in every respect “holy, and just, and good,” and, if followed in every part, would assimilate the people to God himself. The ceremonial law also, notwithstanding it was burthensome in many respects, afforded peace and comfort to all who were bowed down with a sense of sin, and desirous of finding acceptance with an offended God. As for the heathen world, they had none of these advantages: they had no such light for the government of their states, no such instruction for the regulation of their conduct, no such consolations under the convictions of guilt or the dread of punishment. They had no better guide than their own weak unassisted reason: and though by means of that they were able to frame laws for the public good, they never could devise a system whereby the soul should be restored to holiness or peace. In these respects the Jews were elevated above all the world. The excellence and authority of their laws were undisputed; and every one was made happy by his observance of them.]

But still the Jews themselves had little to boast of in comparison of,

II. The superior privileges which we enjoy—

Our access to God is much nearer than theirs—

[They had, it is true, in some respects the advantage. No person now can hope for such special directions as were imparted by the Urim and Thummim. But it must be remembered that this mode of ascertaining the mind of God was of necessity confined to few: it was not possible for every person to go to the high-priest, and to obtain his mediation with the Deity on every subject that might require light: this liberty could be used by few, and only on occasions of great public importance. But our access to the Deity is unlimited: every person, at all times, in every place, on every occasion, may come to God, without the intervention of a fellow-creature: in this respect every child of God is on a par with the high-priest himself, or rather, is elevated to a state far above him, in proportion as a spiritual approach is nearer than that which is bodily, and an immediate access is nearer than that which is through the medium of an ephod and a breast-plate. Indeed the liberty given to us is unbounded: “In every thing we may make our requests known unto God;” and we may “ask what we will, and it shall be done unto us.” Though therefore the Jews were privileged beyond the Gentiles, whose gods of wood and stone could not attend to their supplications, yet we are no less privileged above them, and can adopt a language unknown to them, “Truly our fellowship is with the Father, and with his Son Jesus Christ.”]

Our dispensation too is more excellent than theirs—

[We need not to disparage theirs in any respect, in order to raise in our estimation that under which we live. We may give to that all the honour it deserves, and yet not be afraid that ours will suffer any thing in the comparison. Theirs, excellent as it was, was only a shadow, of which ours is the substance. Whatever good theirs had, is retained and perfected in ours; whatever it had that was weak and burthensome, is done away. The peace which that afforded to the guilty conscience was alight and temporary: the very means of forgiveness were only so many fresh remembrances of unforgiven sin: but the peace obtained by us “passeth all understanding:” the joy we taste is “unspeakable and full of glory.” The blood of bulls and of goats afforded a very weak ground for hope, in comparison of the blood of God’s only-begotten Son: that “cleanseth from all sin,” and “perfects for ever them that are sanctified.” Again, the law of the ten commandments denounced a curse for one single violation of them, however small; and afforded no assistance to those who desired to fulfil it: but the precepts of the Gospel, though as holy and as perfect as the Law itself, are accompanied with promises of grace and offers of mercy to all who endeavour to obey them: God undertakes to write them on our hearts, so as to make a compliance with them both easy and delightful. In a word, their law was a yoke of bondage, productive only of slavish fears, and ineffectual efforts: whereas our law, the law of faith, begets a filial spirit, and transforms us “into the image of our God in righteousness and true holiness.” Compare the two dispensations, and we shall see in a moment our superior advantages: for whilst they were only slaves under the lash, we have the happiness of being “sons and heirs.”]

If such be our distinguished privileges, it becomes us to consider,

III. Our duty in reference to them—

This was a point which Moses was extremely anxious to impress on the mind of every individual; “Only take heed to thyself, and keep thy soul diligently.” In like manner would we urge you in relation to the privileges you enjoy,

1. To keep up the remembrance of them in your own hearts—

[It is scarcely necessary to observe, how apt we are to forget the mercies which God has vouchsafed unto us. The mere facts indeed may easily be retained in our heads; but a due sense of the kindness expressed in them, and of the obligations conferred by them, is not easily preserved upon the soul. The smallest trifle is sufficient to draw us from heavenly contemplations, and to engage those affections, which should be exclusively fixed on God. Hence Moses bade the people “take heed, lest the things which they had seen should depart from their heart.” What then must we do? We must avoid the things which would weaken our sense of God’s mercies to us; and abound in those exercises which will keep alive the sense of them upon our hearts. Worldly cares, worldly pleasures? worldly company, should all be regarded by us with a godly fear and jealousy, lest they “choke the seed” which is springing up in our hearts, and prevent us from “bringing forth fruit unto perfection.” On the other hand, our meditation on the Christian’s privileges should be frequent: we should muse on them, till the fire kindle in our hearts, and we are constrained to speak of them with our tongues. It is thus that we must trim the lamps of our sanctuary; it is thus that we must be keeping up the fire on the altar of our hearts. In a word, if we will improve our privileges, we shall have them augmented and confirmed: if, on the other hand, we slumber over them, we shall give advantage to our enemy to despoil us of them.]

2. To transmit the memory of them to posterity—

[The Jews were made depositaries of divine knowledge for the good of the Christian Church: and it is in the same light that we are to consider the Scriptures which are committed to us; they are not for our personal benefit merely, but for the use of the Church in all future ages. Hence then we are bound to “teach them to our sons, and our sons’ sons.” It is greatly to be lamented indeed that so little attention is paid to the sacred oracles in the public seminaries of learning. Something of a form indeed may be observed; a form, from which the very persons who enforce it neither expect nor desire any practical effect: but if one half the pains were taken to make us understand and feel the exalted privileges of Christianity, as are bestowed on elucidating the beauties of classic writers, or exploring the depths of science and philosophy, we should see religion and morals in a very different state amongst us. It was for the instructing of their children in righteousness that the awful transactions that took place at Mount Horeb were required to be more particularly impressed on all succeeding generations: and if the law from Mount Sinai was to be so carefully communicated to the children of Jews, ought not “the law that came forth from Mount Ziong,” even “the law of faith,” to be proclaimed to our children? If they were to remember Horeb, shall not we remember Bethlehem, where the Son of God was born into the world; and Calvary, where he shed his blood; and Olivet, from whence he ascended up to heaven, and led captive all the powers of darkness? Yes surely, these great transactions should be dwelt upon, not as mere historical facts, but as truths whereon are founded all the hopes and expectations of sinful man: and we cannot but regard it as a blessing to the Christian world, that days are set apart for the special remembrance of those great events; that so not one of them may be overlooked, but that all in succession may be presented to the view of every Christian in the land. Let us then habituate ourselves to dwell upon them as the most delightful of all subjects, and “account both our time and money well spent in promoting the knowledge of them in the world.”]

CXCI

EXCELLENCY OF THE LITURGY

Deut. 5:28, 29.

They have well said all that they have spoken: O that there were such an heart in them!

THE historical parts of the Old Testament are more worthy of our attention than men generally imagine. A multitude of facts recorded in them are replete with spiritual instruction, being intended by God to serve as emblems of those deep mysteries which were afterwards to be revealed. For instance: What is related of our first parent, his creation, his marriage, his sabbatic rest, was emblematic of that new creation which God will produce in us, and of that union with Christ whereby it shall be effected, and of the glorious rest to which it shall introduce us, as well in this world as in the world to come. In like manner the promises made to Adam, to Abraham, and to David, whatever reference they might have to the particular circumstances of those illustrious individuals, had a further and more important accomplishment in the Lord Jesus Christ, who is the second Adam, the Promised Seed, the King of Israel.

The whole of the Mosaic dispensation was altogether figurative, as we see from the Epistle to the Hebrews, in which the figures themselves are illustrated and explained. But there are some facts which appear too trifling to afford any instruction of this kind. We might expect indeed that so remarkable a fact as the promulgation of the Law from Mount Sinai should have in it something mysterious; but that the fears of the people on that occasion, and the request dictated by those fears, should be intended by God to convey any particular instruction, we should not have readily supposed: yet by these did God intend to shadow forth the whole mystery of Redemption. We are sure that there was somewhat remarkable in the people’s speech, by the commendation which God himself bestowed upon it: still however, unless we have turned our minds particularly to the subject, we shall scarcely conceive how much is contained in it.

The point for our consideration is, The request which the Israelites made in consequence of the terror with which the display of the Divine Majesty had inspired them. The explication and improvement of that point is all that properly belongs to the passage before us. But we have a further view in taking this text: we propose, after considering it in its true and proper sense, to take it in an improper and accommodated sense; and, after making some observations upon it in reference to the request which the Israelites then offered, to notice it in reference to the requests which we from time to time make unto God in the Liturgy of our Established Church.

The former view of the text is that which we propose for our present consideration: the latter will be reserved for future discussion.

The Israelites made an earnest request to God: and God expressed his approbation of it in the words which we have just recited; “They have well said all that they have spoken: O that there were such an heart in them!” From hence we are naturally led to set before you The sentiments and dispositions which God approves;—the sentiments; “They have well said all that they have spoken;”—the dispositions; “O that there were in them such an heart!”

I. The sentiments which he approves.

Here it will be necessary to analyze, as it were, or at least to get a clear and distinct apprehension of, the speech which God commends. It is recorded in the preceding context from the 23d verse. “And it came to pass, when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire,) that ye came near unto me, even all the heads of your tribes, and your elders; and ye said, Behold, the Lord our God hath shewed us his glory, and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day, that God doth talk with man, and he liveth. Now therefore why should we die? for this great fire will consume us: if we hear the voice of the Lord our God any more, then we shall die. For who is there of all flesh that hath heard the voice of the living God, speaking out of the midst of the fire, as we have, and lived? Go thou near, and hear all that the Lord our God shall say; and speak thou unto us all that the Lord our God shall speak unto thee, and we will hear it, and do it.” Then it is added, “And the Lord heard the voice of your words, when ye spake unto me; and the Lord said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken.”

Now in this speech are contained the following things; An acknowledgment that they could not stand before the Divine Majesty;—A desire that God would appoint some one to mediate between him and them;—and lastly, An engagement to regard every word that should be delivered to them through a Mediator, with the same obediential reverence, as they would if it were spoken to them by God himself. And these are the sentiments, on which the commendation in our text was unreservedly bestowed.

The first thing then to be noticed is, Their acknowledgment that they could not stand before the Divine Majesty.

Many things had now occurred to produce an extraordinary degree of terror upon their minds. There was a blackness and darkness in the sky, such as they never before beheld. This darkness was rendered more visible by the whole adjacent mountain blazing with fire, and by vivid lightnings flashing all around in quick succession. The roaring peals of thunder added an awful solemnity to the scene. The trumpet sounding with a long and increasingly tremendous blast, accompanied as it was by the mountain shaking to its centre, appalled the trembling multitude: and Jehovah’s voice, uttering with inconceivable majesty his authoritative commands, caused even Moses himself to say, “I exceedingly fear and quake.” In consequence of this terrific scene, we are told that the people “removed and stood afar offc,” lest the fire should consume them, or the voice of God strike them dead upon the spot. Now though this was in them a mere slavish fear, and the request founded upon it had respect only to their temporal safety, yet the sentiment itself was good, and worthy of universal adoption. God being hidden from our senses, so that we neither see nor hear him, we are ready to think lightly of him, and even to rush into his more immediate presence without any holy awe upon our minds: but when he speaks to us in thunder or by an earthquake, the most hardened rebel is made to feel that “with God is terrible majesty,” and that “he is to be had in reverence by all that are round about him.” This is a lesson which God has abundantly taught us by his dealings with the Jews. Among the men of Bethshemesh, a great multitude were slain for their irreverent curiosity in looking into the ark as Uzzah also afterwards was for his well-meant but erroneous zeal in presuming to touch it. The reason of such acts of severity is told us in the history of Nadab and Abihu, who were struck dead for offering strange fire on the altar of their God: they are designed to teach us, “that God will be sanctified in all that come nigh unto him, and before all the people he will be glorified.”

The next thing to be noticed is, Their desire to have some person appointed who should act as a Mediator between God and them. They probably had respect only to the present occasion: but God interpreted their words as general, and as importing a request that he would send them a permanent Mediator, who should transact all their business, as it were, with God, making known to him their wants, and communicating from him the knowledge of his will. That God did construe their words in this extended sense, we are informed by Moses in a subsequent chapter of this book. In Deut. 18:15th and following verses, this explanation of the matter is given: “The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him shall ye hearken, according to all that thou desiredst of the Lord thy God in Horeb, in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not. And the Lord said unto me, They have well spoken that which they have spoken. I WILL RAISE THEM UP A PROPHET FROM AMONG THEIR BRETHREN, like unto thee, and will put my words in HIS mouth; and HE shall speak unto them all that I command him: and it shall come to pass, that whosoever will not hearken unto my words, which HE shall speak in my name, I will require it of him.” Who this Prophet was, we are at no loss to declare: for the Apostle Peter, endeavouring to convince the Jews from their own Scriptures that Jesus was the Christ, and that Moses himself had required them to believe in him, cites these very words as referring to Christ, and calls upon them to regard him as that very Mediator, whom God had sent in answer to the petitions which had been offered by their forefathers at Mount Horeb.

Here it should be remembered that we are speaking, not from conjecture, but from infallible authority; and that the construction we are putting on the text is, not a fanciful interpretation of our own, but God’s own exposition of his own words.

Behold then the sentiment expressed in our text, and the commendation given to it by God himself: it is a sentiment, which is the very sum and substance of the whole Gospel: it is a sentiment, which whosoever embraces truly, and acts upon it faithfully, can never perish, but shall have eternal life. The preceding sentiment, that we are incapable of standing before an holy God, is good, as introductory to this; but this is the crown of all; this consciousness that we cannot come to God, and that God will not come to us, but through CHRIST. This acquiescence in HIM as the divinely appointed Mediator; this acceptance of him as “the Way, the Truth, and the Life;” this sentiment, I say, God did, and will, approve, wheresoever it may be found. The Lord grant that we may all embrace this sentiment as we ought; and that, having tasted its sweetness and felt its efficacy, we may attain by means of it all the blessings which a due reception of it will ensure!

The third thing to be noticed is, Their engagement to yield unqualified obedience to every thing that should be spoken to them by the Mediator. This, if viewed only as a general promise of obedience, was good, and highly acceptable to God; since the obedience of his creatures is the very end of all his dispensations towards them. It is, to bring them to obedience, that he alarms them by the denunciations of his wrath, and encourages them by the promises of his Gospel: when once they are brought to love his law, and obey his commandments, all the designs of his love and mercy are accomplished; and nothing remains but that they attain that measure of sanctification, that shall fit them for the glory which he has prepared for them.

But there is far more in this part of our subject than appears at first sight. We will endeavour to enter into it somewhat more minutely, in order to explain what we conceive to be contained in it.

The moral law was never given with a view to men’s obtaining salvation by their obedience to it; for it was not possible that they who had transgressed it in any one particular, should afterwards be justified by it. St. Paul says, “If there had been a law given which could have given life, verily righteousness should have been by the law.” But the law could not give life to fallen man: and therefore that way of obtaining righteousness is for ever closed. With what view then was the law given? I answer, to shew the existence of sin, and the lost state of man by reason of sin, and to shut him up to that way of obtaining mercy, which God has revealed in his Gospel. I need not multiply passages in proof of this; two will suffice to establish it beyond a doubt: “As many as are under the law, are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.” Again, “The law is our schoolmaster, to bring us unto Christ, that we might be justified by faith.” But when the law has answered this end, then it has a further use, namely, to make known to us the way in which we should walk. In the first instance we are to flee from it as a covenant, and to seek for mercy through the Mediator: but when we have obtained mercy through the Mediator, then we are to receive the law at his hands as a rule of life, and to render a willing obedience to it.

Now all this was shadowed forth in the history before us. God gave Israel his law immediately from his own mouth: and, so given, it terrified them beyond measure, and caused them to desire a Mediator. At the same time they did not express any wish to be liberated from obedience to it: on the contrary, they engaged, that, whatever God should speak to them by the Mediator, they would listen to it readily, and obey it unreservedly. This was right; and God both approved of it in them, and will approve of it in every child of man.

We are afraid of perplexing the subject, if we dwell any longer on this branch of it; because it would divert your attention from the main body of the discourse: we will therefore content ourselves with citing one passage, wherein the whole is set forth in the precise point of view in which we have endeavoured to place it. We have shewn that the transactions at Mount Sinai were intended to shadow forth the nature of the two dispensations (that of the Law and that of the Gospel) in a contrasted view; that the terrific nature of the one made the Israelites desirous to obtain an interest in the other; and that the appointment of Moses to be their Mediator, and to communicate to them the further knowledge of his will with a view to their future obedience, was altogether illustrative of the Gospel; which, whilst it teaches us to flee to Christ from the curses of the broken law, requires us afterwards to obey that law: in a word, we have shewn, that though, as St. Paul expresses it, we are “without law,” (considered as a covenant,) we are nevertheless “not without law to God, but under the law to Christ:” and all this is set forth in the twelfth chapter of the Epistle to the Hebrews, in the following words: “Ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard, entreated that the word should not be spoken to them any more: (for they could not endure that which was commanded: and so terrible was the sight, that Moses said, I exceedingly fear and quake:) but ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general Assembly and Church of the first-born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the New Covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.”

I would only observe, in order to prevent any misconception of my meaning, that I do not suppose the Israelites to have had a distinct view of these things, such as we have at present; but that they spake like Caiaphas the high-priest, when he said, “It was expedient for one man to die for the people, rather than that the whole nation should perish:” they did not understand the full import of their own words; but God overruled their present feelings so that they spake what was proper to shadow forth the mysteries of his Gospel; and he then interpreted their words according to the full and comprehensive sense in which he intended they should be understood.

We could gladly have added somewhat more in confirmation of the sentiments which have been set before you, and particularly as founded on the passage we are considering; but your time forbids it; and therefore we pass on to notice,

II. The dispositions which God approves.

These must be noticed with a direct reference to the sentiments already considered: for God, having said, “They have well said all that they have spoken,” adds, “O that there were such an heart in them!”

It is but too common for those desires which arise in the mind under some peculiarly alarming circumstances, to prove only transient, and to yield in a very little time to the rooted inclination of the heart. This, it is to be feared, was the case with Israel at that time: and God himself intimated, that the seed which thus hastily sprang up, would soon perish for want of a sufficient root. But the information which we derive from hence is wholly independent of them: whether they cultivated these dispositions or not, we see what dispositions God approves. It is his wish to find in all of us, A reverential fear of God—A love to Jesus as our Mediator—and An unfeigned delight in his commands.

First, he desires to find in us A reverential fear of God. That ease, that indifference, that security, which men in general indulge, is most displeasing to him. Behold, how he addresses men of this description by the Prophet Jeremiah: “Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea, by a perpetual decree, that it cannot pass it; and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone: neither say they in their heart, Let us now fear the Lord our God.” Hear too what he says by the Prophet Zephaniah: “I will search Jerusalem with candles, and will punish the men that are settled on their lees.” It is thought by many, that, if they commit no flagrant enormity, they have no cause to fear: but even a heathen, when brought to a right mind, saw the folly and impiety of such a conceit, and issued a decree to all the subjects of his realm, that they should all “tremble and fear before the God of Daniel, who is the living God, and steadfast for ever.” Such a state of mind is dreaded, from an idea that it must of necessity be destructive of all happiness. This however is not true: on the contrary, the more of holy fear we have in our hearts, the happier we shall be. If indeed our fear be only of a slavish kind, it will make us unhappy; but, in proportion as it partakes of filial regard, and has respect to God as a Father, it will become a source of unspeakable peace and joy. The testimony of Solomon is, “Happy is the man that feareth alway.” Nor should we shun even the slavish fear, since it is generally the prelude to that which is truly filial; the spirit of bondage is intended to lead us to a spirit of adoption, whereby we may cry, Abba, Father. Another ground on which men endeavour to put away the fear of God is, that it argues weakness of understanding and meanness of spirit; but we are told on infallible authority, that “the fear of the Lord is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever.” Permit me then to recommend to you this holy disposition. Learn to “fear that glorious and fearful name, THE LORD THY GOD.” Stand in awe of his Divine Majesty: and dread his displeasure more than death itself. Bethink yourselves, How you shall appear before him in the day of judgment. Settle it in your minds, whether you will think as lightly of him when you are standing at his tribunal, with all his terrible majesty displayed before your eyes, as you are wont to do now that he is hid from your sight. Examine carefully whether you are prepared to meet him, and to receive your final doom at his hands. I well know, that such thoughts are not welcome to the carnal mind: but I know also that they are salutary, yea, and indispensably necessary too for every child of man. I would therefore adopt the language of the angel, who flew in the midst of heaven, having the everlasting Gospel to preach to them that dwell on the earth, even to every nation, and kindred, and tongue, and people; and like him I would say with a loud voice, “Fear God, and give glory to him; for the hour of his judgment is come:” it is come already in the divine purpose; and it will speedily come to every individual amongst us, and will fix us in an eternity of bliss or woe.

The next disposition which God would have us cultivate, is, A love to Jesus as our Mediator. In proportion as we fear God, we shall love the Lord Jesus Christ, who has condescended to mediate between God and us. Were it only that he, like Moses, had revealed to us the will of God in a less terrific way, we ought to love him: but he has done infinitely more for us than Moses could possibly do; he has not only stood between God and us, but has placed himself in our stead, and borne the wrath of God for us. He has not only silenced the thunders of Mount Sinai, but “has redeemed us from the curse of the law, being himself made a curse for us.” In a word, “He has made reconciliation for us by the blood of his cross;” so that we may now come to God as our Father and our Friend; and may expect at his hands all the blessings of grace and glory. “Through him we have access to God,” even to his throne; and by faith in him we may even now receive the remission of our sins, and rejoice in hope of the glory of God. Shall we not then love him? Shall we not honour him? Shall we not employ him in his high office as our Advocate and Mediator? Shall we not glory in him, and “cleave unto him with full purpose of heart?” It was said by the Prophet Isaiah, “Surely, shall one say, In the Lord have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed. In the Lord shall all the seed of Israel be justified, and shall glory.” O that this prophecy may be fulfilled in us; and that there may henceforth “be in every individual amongst us such an heart!”

Lastly, God would behold in us An unfeigned delight in his commandments. This will be the fruit, and must be the evidence, of our love to Christ: “If ye love me,” says our Lord, “keep my commandments:” and again, “He that hath my commandments, and keepeth them, he it is that loveth me.” Indeed without this, ALL our sentiments or professions are of no avail: “Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.”

When persons hear of our being “delivered from the law,” and “dead to the law,” they feel a jealousy upon the subject of morality, and begin to fear that we open to men the flood-gates of licentiousness: but their fears are both unnecessary and unscriptural; for the very circumstance of our being delivered from the law as a covenant of works, is that which most forcibly constrains us to take it as a rule of life. Hear how St. Paul speaks on this subject: “I, through the law, am dead to the law, that I might live unto God:” and again, “My brethren, ye are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.” You perceive then that the liberty to which we are brought by Jesus Christ, has the most friendly aspect imaginable upon the practice of good works, yea, rather, that it absolutely secures the performance of them. Whilst therefore we would urge with all possible earnestness a simple affiance in Christ as your Mediator, we would also entreat you to receive the commandments at his hands, and to observe them with your whole hearts. Take our Lord’s Sermon on the Mount, for instance: study with care and diligence the full import of every precept in it. Do not endeavour to bring down those precepts to your practice, or to the practice of the world around you; but rather strive to elevate your practice to the standard which he has given you. In like manner, take all the precepts contained in the epistles, and all the holy dispositions which were exercised by the Apostles; and endeavour to emulate the examples of the most distinguished saints. You are cautioned not to be righteous over-much; but remember, that you have at least equal need of caution to be righteous enough. If only you walk in the steps of our Lord and his Apostles, you need not be afraid of excess: it is an erroneous kind of righteousness, against which Solomon would guard you, and not against an excessive degree of true holiness; for in true holiness there can be no excess. In this we may vie with each other, and strive with all our might. St. Paul says, “This is a faithful saying, and these things I will that thou affirm constantly, that they who have believed in God might be careful to maintain (or, as the word imports, to excel in) good works.” By these we shall evince the sincerity of our love to Christ; and by these we shall be judged in the last day. I would therefore recommend to every one to ask himself, What is there which I have left undone? What is there which I have done defectively? What is there which I have done amiss? What is there that I may do more earnestly for the honour of God, for the good of mankind, and for the benefit of my own soul? O that such a pious zeal pervaded this whole assembly; and “that there were in all of us such an heart!” To those amongst us in whom any good measure of this grace is found, we would say in the language of St. Paul, “We beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more.”

CXCII

EXCELLENCY OF THE LITURGY

Deut. 5:28, 29.

They have well said all that they have spoken: O that there were such an heart in them!

WHEREVER the word of God admits of a literal interpretation, its primary sense ought to be clearly stated, before any spiritual or mystical application be made of it: but when its literal meaning is ascertained, we must proceed to investigate its hidden import, which is frequently the more important. This has been done in relation to the passage before us; which primarily expresses an approbation of the request made by the Jews, that God would speak to them by the mediation of Moses, and not any longer by the terrific thunders of Mount Sinai; but covertly it conveyed an intimation, that we should all seek deliverance from the curse of the Law through the mediation of that great Prophet, whom God raised up like unto Moses, even his Son Jesus Christ.

The further use which we propose to make of this passage, is only in a way of accommodation; which however is abundantly sanctioned by the example of the Apostles; who not unfrequently adopt the language of the Old Testament to convey their own ideas, even when it has no necessary connexion with their subject. Of course, the Liturgy of our Church was never in the contemplation of the sacred historian: yet, as in that we constantly address ourselves to God, and as it is a composition of unrivalled excellence, and needs only the exercise of our devout affections to render it a most acceptable service before God, we may well apply to it the commendation in our text; “They have well said all that they have spoken: O that there were such an heart in them!”

As in the course of the month two other occasions of prosecuting our subject will occur, we shall arrange our observations on the Liturgy, so as to vindicate its use—display its excellence—and commend to your attention one particular part, which we conceive to be eminently deserving notice in this place.

In the present Discourse we shall confine ourselves to the vindication of the Liturgy; first, Generally, as a service proper to be used; and then, Particularly, in reference to some objections which are urged against it.

Perhaps there never was any human composition more cavilled at, or less deserving such treatment, than our Liturgy. Nothing has been deemed too harsh to say of it. In order therefore to a general vindication of it, we propose to shew, that the use of it is lawful in itself—expedient for us—and acceptable to God.

It is lawful in itself.

The use of a form of prayer cannot be in itself wrong; for, if it had been, God would not have prescribed the use of forms to the Jewish nation. But God did prescribe them on several occasions. The words which the priest was to utter in blessing the people of Israel, are thus specified: “Speak unto Aaron, and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, The Lord bless thee, and keep thee: the Lord make his face to shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee peace.” In like manner, when a man that had been slain was found, inquisition was to be made for his blood; and the elders of the city that was nearest to the body, were to make a solemn affirmation before God, that they knew not who the murderer was, and at the same time in a set form of prayer to deprecate the divine displeasure. At the offering of the first-fruits, both at the beginning and end of the service, there were forms of very considerable length, which every offerer was to utter before the Lordc.

When David brought up the ark from the house of Obed-edom to the tent which he had pitched for it in Jerusalem, he composed a form of prayer and thanksgiving for the occasion, selected out of four different Psalms, and put it into the hand of Asaph and his brethren for the use of the whole congregation. In all following ages, the Psalms were used as forms of devotion: Hezekiah appointed them for that purpose when he restored the worship of God, which had been suspended and superseded in the days of Ahaz; as did Ezra also at the laying of the foundation of the second templef. Nay, the hymn which our blessed Lord sang with his disciples immediately after he had instituted his supper as the memorial of his death, was either taken from the Psalms, from 113th to 118th inclusive, or else was a particular form composed for that occasion. All this sufficiently shews that forms of devotion are not evil in themselves.

But some think, that though they were not evil under the Jewish dispensation, which consisted altogether of rites and carnal ordinances, they are evil under the more spiritual dispensation of the Gospel. This however cannot be; because our blessed Lord taught his disciples a form of prayer, and not only told them to pray after that manner, as one Evangelist mentions, but to use the very words, as another Evangelist declares. Indeed the word οὕτως, by which St. Matthew expresses it, is not of necessity to be confined to manner; it might be taken as referring to the very words: but, granting that he speaks of the manner only, and prescribes it as a model; yet St. Luke certainly requires us to use it as a form: “Jesus said unto them, When ye pray, say, Our Father which art in heaven.” Accordingly we find, from the testimonies of some of the earliest and most eminent Fathers of the Churchk, that it was constantly regarded and used in the Church as a form from the very times of the Apostles. As for the objection, that we do not read in the New Testament that it was so used, it is of no weight at all; for we are not told that the Apostles ever baptized persons in the name of the Father, of the Son, and of the Holy Ghost; but can we therefore doubt whether they did use this form of baptism? Assuredly not; and therefore the circumstance of such an use of the Lord’s Prayer not being recorded, especially in so short a history as that of the Apostles, is no argument at all that it was not so used.

Nor was this the only form used in the apostolic age. Lucian, speaking of the first Christians, says, “They spend whole nights in singing of Psalms:” and Pliny, in his famous Letter to Trajan, which was written not much above ten years after the death of John the Evangelist, says of them, “It is their manner to sing by turns a hymn to Christ as God.” This latter, it should seem, was not a Psalm of David, but a hymn composed for the purpose: and it proves indisputably, that even in the apostolic age, forms of devotion were in use. If we come down to the times subsequent to the Apostles, we shall find Liturgies composed for the service of the different Churches. The Liturgies of St. Peter, St. Mark, and St. James, though they were corrupted in later ages, are certainly of high antiquity: that of St. James was of great authority in the Church, in the days of Cyril, who, in his younger years, at the end of the third or beginning of the fourth century, wrote a Comment upon it. And it were easy to trace the use of them from that time even to the present day. Shall it be said, then, that the use of a pre-composed form of prayer is not lawful? Would God have given so many forms under the Jewish dispensation, and would our blessed Lord have given a form for the use of his Church and people, if it had not been lawful to use a form? But it is worthy of observation, that those who most loudly decry the use of forms, do themselves use forms, whenever they unite in public worship. What are hymns, but forms of prayer and praise? and if it be lawful to worship God in forms of verse, is it not equally so in forms of prose? We may say therefore, our adversaries themselves being judges, that the use of a form of prayer is lawful.

As for those passages of Scripture which are supposed to hold forth an expectation that under the Gospel we should have ability to pray without a form; for instance, that “God would give us a spirit of grace and of supplication,” and that “the Spirit should help our infirmities, and teach us what to pray for as we ought;” they do not warrant us to expect, that we shall be enabled to speak by inspiration, as the Apostles did, but that our hearts should be disposed for prayer, and be enabled to enjoy near and intimate communion with God in that holy exercise: but they may be fulfilled to us as much in the use of a pre-composed form, as in any extemporaneous effusions of our own: and it is certain, that persons may be very fluent in the expressions of prayer without the smallest spiritual influence upon their minds; and that they may, on the other hand, be very fervent in prayer, though the expressions be already provided to their hand: and consequently, the promised assistance of the Spirit is perfectly consistent with the use of prayers that have been pre-composed.

But the lawfulness of forms of prayer is in this day pretty generally conceded. Many however still question their expediency. We proceed therefore to shew next, that the use of the Liturgy is expedient for us.

Here let it not be supposed that I am about to condemn those who differ from us in judgment or in practice. The legislature has liberally conceded to all the subjects of the realm a right of choice; and God forbid that any one should wish to abridge them of it, in a matter of such high concern as the worship of Almighty God. If any think themselves more edified by extempore prayer, we rejoice that their souls are benefited, though it be not precisely in our way: but still we cannot be insensible to the advantages which we enjoy; and much less can we concede, to any, that the use of a prescribed form of prayer is the smallest disadvantage.

We say, then, that the Liturgy was of great use at the time it was made. At the commencement of the Reformation, the most lamentable ignorance prevailed throughout the land: and even those who from their office ought to have been well instructed in the Holy Scriptures, themselves needed to be taught what were the first principles of the oracles of God. If then the pious and venerable Reformers of our Church had not provided a suitable form of prayer, the people would still in many thousands of parishes have remained in utter darkness; but by the diffusion of this sacred light throughout the land, every part of the kingdom became in a good measure irradiated with scriptural knowledge, and with saving truth. The few who were enlightened, might indeed have scattered some partial rays around them; but their light would have been only as a meteor, that passes away and leaves no permanent effect. Moreover, if their zeal and knowledge and piety had been suffered to die with them, we should have in vain sought for compositions of equal excellence from any set of governors, from that day to the present hour: but by conveying to posterity the impress of their own piety in stated forms of prayer, they have in them transmitted a measure of their own spirit, which, like Elijah’s mantle, has descended on multitudes who have succeeded them in their high office. It is not possible to form a correct estimate of the benefit which we at this day derive from having such a standard of piety in our hands: but we do not speak too strongly if we say, that the most enlightened amongst us, of whatever denomination they may be, owe much to the existence of our Liturgy; which has been, as it were, the pillar and ground of the truth in this kingdom, and has served as fuel to perpetuate the flame, which the Lord himself, at the time of the Reformation, kindled upon our altars.

But we must go further, and say, that the use of the Liturgy is equally expedient still. Of course, we must not be understood as speaking of private prayer in the closet; where, though a young and inexperienced person may get help from written forms, it is desirable that every one should learn to express his own wants in his own language; because no written prayer can enter so minutely into his wants and feelings as he himself may do: but, in public, we maintain, that the use of such a form as ours is still as expedient as ever. To lead the devotions of a congregation in extempore prayer is a work for which but few are qualified. An extensive knowledge of the Scriptures must be combined with fervent piety, in order to fit a person for such an undertaking: and I greatly mistake, if there be found an humble person in the world, who, after engaging often in that arduous work, does not wish at times that he had a suitable form prepared for him. That the constant repetition of the same form does not so forcibly arrest the attention as new sentiments and expressions would do, must be confessed: but, on the other hand, the use of a well-composed form secures us against the dry, dull, tedious repetitions which are but too frequently the fruits of extemporaneous devotions. Only let any person be in a devout frame, and he will be far more likely to have his soul elevated to heaven by the Liturgy of the Established Church, than he will by the generality of prayers which he would hear in other places of worship: and, if any one complain that he cannot enter into the spirit of them, let him only examine his frame of mind when engaged in extemporaneous prayers, whether in public, or in his own family; and he will find, that his formality is not confined to the service of the Church, but is the sad fruit and consequence of his own weakness and corruption.

Here it may not be amiss to rectify the notions which are frequently entertained of spiritual edification. Many, if their imaginations are pleased, and their spirits elevated, are ready to think, that they have been greatly edified: and this error is at the root of that preference which they give to extempore prayer, and the indifference which they manifest towards the prayers of the Established Church. But real edification consists in humility of mind, and in being led to a more holy and consistent walk with God: and one atom of such a spirit is more valuable than all the animal fervour that ever was excited. It is with solid truths, and not with fluent words, that we are to be impressed: and if we can desire from our hearts the things which we pray for in our public forms, we need never regret, that our fancy was not gratified, or our animal spirits raised, by the delusive charms of novelty.

In what we have spoken on this subject, it must be remembered that we have spoken only in a way of vindication: the true, the exalted, and the proper ground for a member and minister of the Established Church, we have left for the present untouched, lest we should encroach upon that which we hope to occupy on a future occasion. But it remains for us yet further to remark, that the use of our Liturgy is acceptable to God.

The words of our text are sufficient to shew us, that God does not look at fine words and fluent expressions, but at the heart. The Israelites had “well said all that they had spoken:” but whilst God acknowledged that, he added, “O that there were such an heart in them!” If there be humility and contrition in our supplications, it will make no difference with God, whether they be extemporaneous or pre-composed. Can any one doubt whether, it we were to address our heavenly Father in the words which Christ himself has taught us, we should be accepted of him, provided we uttered the different petitions from our hearts? As little doubt then is there that in the use of the Liturgy also we shall be accepted, if only we draw nigh to God with our hearts as well as with our lips. The prayer of faith, whether with or without a form, shall never go forth in vain. And there are thousands at this day who can attest from their own experience, that they have often found God as present with them in the use of the public services of our Church, as ever they have in their secret chambers.

Thus we have endeavoured to vindicate the use of our Liturgy generally. We now come to vindicate it in reference to some particular objections that have been urged against it.

The objections may be comprised under two heads; namely, That there are exceptionable expressions in the Liturgy; and, That the use of it necessarily generates formality.

To notice all the expressions which captious men have cavilled at, would be a waste of time. But there are one or two, which, with tender minds, have considerable weight, and have not only prevented many worthy men from entering into the Church, but do at this hour press upon the consciences of many, who in all other things approve and admire the public formularies of our Church. A great portion of this present assembly are educating with a view to the ministry in the Establishment; and, if I may be able in any little measure to satisfy their minds, or to remove a stumbling-block out of their way, I shall think that I have made a good use of the opportunity which is thus afforded me. A more essential service I can scarcely render unto any of my younger brethren, or indeed to the Establishment itself, than by meeting fairly the difficulties which occur to their minds, and which are too often successfully urged by the enemies of our Church, to the embarrassing of conscientious minds, and to the drawing away of many, who might have laboured comfortably and successfully in this part of our Lord’s vineyard.

There is one circumstance in the formation of our Liturgy, which is not sufficiently adverted to. The persons who composed it were men of a truly apostolic spirit: unfettered by party prejudices, they endeavoured to speak in all things precisely as the Scriptures speak: they did not indulge in speculations and metaphysical reasonings; nor did they presume to be wise above what is written: they laboured to speak the truth, the whole truth, in love: and they cultivated in the highest degree that candour, that simplicity, and that charity, which so eminently characterize all the apostolic writings. Permit me to call your attention particularly to this point, because it will satisfactorily account for those expressions which seem most objectionable; and will shew precisely in what view we may most conscientiously repeat the language they have used.

In our Burial Service, we thank God for delivering our brother out of the miseries of this sinful world, and express a sure and certain hope of the resurrection to eternal life, together with a hope also that our departed brother rests in Christ. Of course, it often happens, that we are called to use these expressions over persons who, there is reason to fear, have died in their sins; and then the question is, How we can with propriety use them? I answer, that, even according to the letter of the words, the use of them may be justified; because we speak not of his, but of the, resurrection to eternal life; and because, where we do not absolutely know that God has not pardoned a person, we may entertain some measure of hope that he has. But, taking the expressions more according to the spirit of them, they precisely accord with what we continually read in the epistles of St. Paul. In the First Epistle to the Corinthian Church, he says of them, “I thank my God always on your behalf, that in every thing ye are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you; so that ye come behind in no gift, waiting for the coming of our Lord Jesus Christ.” Yet, does he instantly begin to condemn the same persons, for their divisions and contentions; and afterwards tells them, “that they were carnal, and walked, not as saints, but as men,” that is, as unconverted and ungodly men. In like manner, in his Epistle to the Philippians, after saying, “I thank my God upon every remembrance of you, for your fellowship in the Gospel from the first day until now; being confident of this very thing, that he who hath begun a good work in you, will perform it until the day of Jesus Christ,” he adds, “Even as it is meet for me to think this of you all.” Yet does he afterwards caution these very persons against strife, and vain-glory, and self-love; and tell them, that he will send Timothy to them shortly, in order to make inquiries into their state, and to give him information respecting them: and he even mentions two by name, Euodias and Syntyche, whose notorious disagreements he was desirous to heal.

A multitude of other passages might be cited to the same effect; to shew that the Apostles, in a spirit of candour and of love, spoke in terms of commendation respecting all, when in strictness of speech they should have made some particular exceptions. And, if we at this day were called to use the same language under the very same circumstances, it is probable that many would feel scruples respecting it, and especially, in thanking God for things, which, if pressed to the utmost meaning of the words, might not be strictly true. But surely, if the Apostles in a spirit of love and charity used such language, we may safely and properly do the same: and knowing in what manner, and with what views, they spake, we need not hesitate to deliver ourselves with the same spirit, and in the same latitude, as they.

In the Baptismal Service, we thank God for having regenerated the baptized infant by his Holy Spirit. Now from hence it appears that, in the opinion of our Reformers, regeneration and remission of sins did accompany baptism. But in what sense did they hold this sentiment? Did they maintain that there was no need for the seed then sown in the heart of the baptized person to grow up, and to bring forth fruit; or that he could be saved in any other way than by a progressive renovation of his soul after the divine image? Had they asserted or countenanced any such doctrine as that, it would have been impossible for any enlightened person to concur with them. But nothing can be conceived more repugnant to their sentiments than such an idea as this: so far from harbouring such a thought, they have, and that too in this very prayer, taught us to look unto God for that total change both of heart and life, which, long since their days, has begun to be expressed by the term Regeneration. After thanking God for regenerating the infant by his Holy Spirit, we are taught to pray, “that he, being dead unto sin, and living unto righteousness, may crucify the old man, and utterly abolish the whole body of sin:” and then declaring that total change to be the necessary mean of his obtaining salvation, we add, “So that finally, with the residue of thy holy Church, he may be an inheritor of thine everlasting kingdom.” Is there, I would ask, any person that can require more than this? or does God in his word require more? There are two things to be noticed in reference to this subject; the term, Regeneration, and the thing. The term occurs but twice in the Scriptures; in one place it refers to baptism, and is distinguished from the renewing of the Holy Ghost; which however is represented as attendant on it: and in the other place it has a totally distinct meaning unconnected with the subject. Now the term they use, as the Scripture uses it; and the thing they require, as strongly as any person can require it. They do not give us any reason to imagine that an adult person can be saved without experiencing all that modern divines have included in the term Regeneration; on the contrary, they do, both there and throughout the whole Liturgy, insist upon the necessity of a radical change both of heart and life. Here, then, the only question is, not, whether a baptized person can be saved by that ordinance without sanctification; but, whether God does always accompany the sign with the thing signified? Here is certainly room for difference of opinion: but it cannot be positively decided in the negative; because we cannot know, or even judge, respecting it, in any instance whatever, except by the fruits that follow: and therefore in all fairness it may be considered only as a doubtful point: and, if we appeal, as we ought to do, to the Holy Scriptures, they certainly do in a very remarkable way accord with the expressions in our Liturgy. St. Paul says, “By one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit:” and this he says of all the visible members of Christ’s body. Again, speaking of the whole nation of Israel, infants as well as adults, he says, “They were all baptized unto Moses, in the cloud, and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink; for they drank of that Spiritual Rock that followed them: and that Rock was Christ.” Yet behold, in the very next verse he tells us, that “with many of them God was displeased, and overthrew them in the wilderness.” In another place he speaks yet more strongly still: “As many of you,” says he, “as are baptized into Christ, have put on Christ.” Here we see what is meant by the expression “baptized into Christ:” it is precisely the same expression as that before mentioned, of the Israelites being “baptized unto Moses;” (the preposition εἰς is used in both places;) it includes all that had been initiated into his religion by the rite of baptism: and of them universally does the Apostle say, “They have put on Christ.” Now I ask, Have not the persons who scruple the use of that prayer in the Baptismal Service, equal reason to scruple the use of these different expressions?

Again—St. Peter says, “Repent, and be baptized every one of you for the remission of sins;” and in another place, “Baptism doth now save uss.” And speaking elsewhere of baptized persons who were unfruitful in the knowledge of our Lord Jesus Christ, he says, “He hath forgotten that he was purged from his old sins.” Does not this very strongly countenance the idea which our Reformers entertained, That the remission of our sins, as well as the regeneration of our souls, is an attendant on the baptismal rite? Perhaps it will be said, that the inspired writers spake of persons who had been baptized at an adult age. But, if they did so in some places, they certainly did not in others; and, where they did not, they must be understood as comprehending all, whether infants or adults: and therefore the language of our Liturgy, which is not a whit stronger than theirs, may be both subscribed and used without any just occasion of offence.

Let me then speak the truth before God: Though I am no Arminian, I do think that the refinements of Calvin have done great harm in the Church: they have driven multitudes from the plain and popular way of speaking used by the inspired writers, and have made them unreasonably and unscripturally squeamish in their modes of expression; and I conceive that, the less addicted any person is to systematic accuracy, the more he will accord with the inspired writers, and the more he will approve of the views of our Reformers. I do not mean however to say, that a slight alteration in two or three instances would not be an improvement; since it would take off a burthen from many minds, and supersede the necessity of laboured explanations: but I do mean to say, that there is no such objection to these expressions as to deter any conscientious person from giving his unfeigned assent and consent to the Liturgy altogether, or from using the particular expressions which we have been endeavouring to explain.

The other objection is, That the use of a Liturgy necessarily generates formality.

We have before acknowledged that the repetition of a form is less likely to arrest the attention, than that which is novel: but we by no means concede that it necessarily generates formality: on the contrary, we affirm, that if any person come to the service of the Church with a truly spiritual mind, he will find in our Liturgy what is calculated to call forth the devoutest exercises of his mind, far more than in any of the extemporaneous prayers which he would hear in other places.

We forbear to enter into a fuller elucidation of this point at present, because we should detain you too long; and we shall have a better opportunity of doing it in our next Discourse. But we would here entreat you all so far to bear this objection in your minds, as to cut off all occasion for it as much as possible, and, by the devout manner of your attendance on the services of the Church, to shew, that though you worship God with a form, you also worship him in spirit and in truth. Dissenters themselves know that the repetition of favourite hymns does not generate formality; and they may from thence learn, that the repetition of our excellent Liturgy is not really open to that objection. But they will judge from what they see amongst us: if they see that the prayers are read amongst us without any devotion, and that those who hear them are inattentive and irreverent during the service, they will not impute these evils to the true and proper cause, but to the Liturgy itself: and it is a fact, that they do from this very circumstance derive great advantage for the weakening of men’s attachment to the Established Church, and for the augmenting of their own societies. Surely then it becomes us, who are annually sending forth so many ministers into every quarter of the land, to pay particular attention to this point. I am well aware, that where such multitudes of young men are, it is not possible so to control the inconsiderateness of youth, as to suppress all levity, or to maintain that complete order that might be wished; but I know also, that the ingenuousness of youth is open to conviction upon a subject like this, and that even the strictest discipline upon a point so interwoven with the honour of the Establishment and the eternal interests of their own souls, would, in a little time, meet with a more cordial concurrence than is generally imagined: it would commend itself to their consciences, and call forth, not only their present approbation, but their lasting gratitude: and if those who are in authority amongst us would lay this matter to heart, and devise means for the carrying it into full effect, more would be done for the upholding of the Establishment, than by ten thousand Discourses in vindication of it; and verily, if but the smallest progress should be made in it, I should think that I had “not laboured in vain, or run in vain.”

But let us not so think of the Establishment as to forget our own souls: for, after all, the great question for the consideration of us all is, Whether we ourselves are accepted in the use of these prayers? And here, it is not outward reverence and decorum that will suffice; the heart must be engaged, as well as the lips. It will be to little purpose that God should say, respecting us, “They have well said all that they have spoken,” unless he see his own wish also accomplished, “O that there were in them such an heart!” Indeed our prayers will be no more than a solemn mockery, if there be not a correspondence between the words of our lips and the feeling of our own souls: and his answer to us will be, like that to the Jews of old, “Ye hypocrites, in vain do ye worship me.” Let all of us then bring our devotions to this test, and look well to it, that, with “the form, we have also the power of godliness.” We are too apt to rush into the divine presence without any consciousness of the importance of the work in which we are going to be engaged, or any fear of His majesty, whom we are going to address. If we would prevent formality in the house of God, we should endeavour to carry thither a devout spirit along with us, and guard against the very first incursion of vain thoughts and foolish imaginations. Let us then labour to attain such a sense of our own necessities, and of God’s unbounded goodness, as shall produce a fixedness of mind, whenever we draw nigh to God in prayer; and for this end, let us ask of God the gift of his Holy Spirit to help our infirmities: and let us never think that we have used the Liturgy to any good purpose, unless it bring into our bosoms an inward witness of its utility, and a reasonable evidence of our acceptance with God in the use of it.

CXCIII

EXCELLENCY OF THE LITURGY

Deut. 5:28, 29.

They have well said all that they have spoken: O that there were such an heart in them!

IN our preceding Discourses on this text, we first entered distinctly and fully into its true import, and then applied it, in an accommodated sense, to the Liturgy of our Established Church. The utility of a Liturgy being doubted by many, we endeavoured to vindicate the use of it, as lawful in itself, expedient for us, and acceptable to God. But it is not a mere vindication only which such a composition merits at our hands: the labour bestowed upon it has been exceeding great: our first Reformers omitted nothing that could conduce to the improvement of it: they consulted the most pious and learned of foreign divines, and submitted it to them for their correction: and, since their time, there have been frequent revisions of it, in order that every expression which could be made a subject of cavil, might be amended: by which means, it has been brought to such a state of perfection, as no human composition of equal size and variety can pretend to.

To display its excellence, is the task, which, agreeably to the plan before proposed, is now assigned us; and we enter upon it with pleasure; in the hope, that those who have never yet studied the Liturgy, will learn to appreciate its value; and that all of us may be led to a more thankful and profitable use of it in future.

To judge of the Liturgy aright, we should contemplate, Its spirituality and purity—Its fulness and suitableness—Its moderation and candour.

I. Its spirituality and purity

It is well known that the services of the Church of Rome, from whose communion we separated, were full of superstition and error: they taught the people to rest in carnal ordinances, without either stimulating them to real piety, or establishing them on the foundation which God has laid. They contained, it is true, much that was good; but they were at the same time so filled with ceremonies of man’s invention, and with doctrines repugnant to the Gospel, that they tended only to deceive and ruin all who adhered to them. In direct opposition to those services, we affirm, that the whole scope and tendency of our Liturgy is to raise our minds to a holy and heavenly state, and to build us up upon the Lord Jesus Christ as the only foundation of a sinner’s hope.

Let us look at the stated services of our Church; let us call to mind all that we have heard or uttered, from the Introductory Sentences which were to prepare our minds, to the Dismission Prayer which closes the whole: there is nothing for show, but all for edification and spiritual improvement. Is humility the foundation of true piety? what deep humiliation is expressed in the General Confession, and throughout the Litany; as also in supplicating forgiveness, after every one of the Commandments, for our innumerable violations of them all! Is faith in the Lord Jesus Christ the way appointed for our reconciliation with God? we ask for every blessing solely in his name and for his sake; and with the holy vehemence of importunity, we urge with him the consideration of all that he has done and suffered for us, as our plea for mercy; and, at the Lord’s supper, we mark so fully our affiance in his atoning blood, that it is impossible for any one to use those prayers aright, without seeing and feeling that “there is no other name under heaven but his, whereby we can be saved.”

The same we may observe respecting the Occasional Services of our Church. From our very birth even to the grave, our Church omits nothing that can tend to the edification of its members. At our first introduction into the Church, with what solemnity are we dedicated to God in our Baptismal Service! What pledges does our Church require of our Sponsors, that we shall be brought up in the true faith and fear of God; and how earnestly does she lead us to pray for a progressive, total, and permanent renovation of our souls! No sooner are we capable of receiving instruction, than she provides for us, and expressly requires that we be well instructed in, a Catechism, so short that it burthens the memory of none, and so comprehensive that it contains all that is necessary for our information at that early period of our life. When once we are taught, by that, to know the nature and extent of our baptismal vows, the Church calls upon us to renew in our own person the vows that were formerly made for us in our name; and, in a service specially prepared for that purpose, leads us to consecrate ourselves to God; thus endeavouring to confirm us in our holy resolutions, and to establish us in the faith of Christ. Not content with having thus initiated, instructed, and confirmed her members in the religion of Christ, the Church embraces every occasion of instilling into our minds the knowledge and love of his ways. If we change our condition in life, we are required to come to the altar of our God, and there devote ourselves afresh to him, and implore his blessing, from which alone all true happiness proceeds. Are mercies and deliverances vouchsafed to any, especially that great mercy of preservation from the pangs and perils of childbirth? the Church appoints a public acknowledgment to be made to Almighty God in the presence of the whole congregation, and provides a suitable service for that end. In like manner, for every public mercy, or in time of any public calamity, particular prayers and thanksgivings are provided for our use. In a time of sickness there is also very particular provision made for our instruction and consolation: and even after death, when she can no more benefit the deceased, the Church labours to promote the benefit of her surviving members, by a service the most solemn and impressive that ever was formed. Thus attentive is she to supply in every thing, as far as human endeavours can avail, our spiritual wants; being decent in her forms, but not superstitious; and strong in her expressions, but not erroneous. In short, it is not possible to read the Liturgy with candour, and not to see that the welfare of our souls is the one object of the whole; and that the compilers of it had nothing in view, but that in all our works begun, continued, and ended in God, we should glorify his holy name.

II. The excellencies of our Liturgy will yet further appear, while we notice, next, its fulness and suitableness.

Astonishing is the wisdom with which the Liturgy is adapted to the edification of every member of the Church. There is no case that is overlooked, no sin that is not deplored, no want that is not specified, no blessing that is not asked: yet, whilst every particular is entered into so far that every individual person may find his own case adverted to, and his own wishes expressed, the whole is so carefully worded, that no person is led to express more than he ought to feel, or to deliver sentiments in which he may not join with his whole heart. Indeed there is a minuteness in the petitions that is rarely found even in men’s private devotions; and those very particularities are founded in the deepest knowledge of the human heart, and the completest view of men’s spiritual necessities: for instance, We pray to God to deliver us, not only in all time of our tribulation, but in all time of our wealth also; because we are quite as much in danger of being drawn from God by prosperity, as by adversity; and need his aid as much in the one as in the other.

In the intercessory part of our devotions also, our sympathy is called forth in behalf of all orders and degrees of men, under every name and every character that can be conceived. We pray to him, to strengthen such as do stand, to comfort and help the weak-hearted, and to raise up them that fall, and finally, to beat down Satan under our feet. We entreat him also to succour, help, and comfort all that are in danger, necessity, and tribulation. We further supplicate him in behalf of all that travel, whether by land or by water, all women labouring of child, all sick persons, and young children, and particularly entreat him to have pity upon all prisoners and captives. Still further, we plead with him to defend and provide for the fatherless children, and widows, and all that are desolate and oppressed: and, lest any should have been omitted, we beg him “to have mercy upon all men,” generally, and more particularly, “to forgive our enemies, persecutors, and slanderers, and to turn their hearts.” In what other prayers, whether extemporaneous or written, shall we ever find such diffusive benevolence as this?

In a word, there is no possible situation in which we can be placed, but the prayers are precisely suited to us; nor can we be in any frame of mind, wherein they will not express our feelings as strongly and forcibly, as any person could express them even in his secret chamber. Take a broken-hearted penitent; where can he ever find words, wherein to supplicate the mercy of his God, more congenial with his feelings than in the Litany, where he renews his application to each Person of the Sacred Trinity for mercy, under the character of a miserable sinner? Hear him when kneeling before the altar of his God: “Almighty God, Father of our Lord Jesus Christ, Maker of all things, Judge of all men; we acknowledge and bewail our manifold sins and wickedness, which we from time to time most grievously have committed, by thought, word, and deed, against thy Divine Majesty, provoking most justly thy wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings; the remembrance of them is grievous unto us, the burthen of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father! For thy Son our Lord Jesus Christ’s sake, forgive us all that is past, and grant that we may ever hereafter serve and please thee in newness of life, to the honour and glory of thy Name, through Jesus Christ our Lord!” I may venture to say that no finite wisdom could suggest words more suited to the feelings or necessities of a penitent, than these.

Take, next, a person full of faith and of the Holy Ghost; and if he were the devoutest of all the human race, he could never find words, wherein to give scope to all the exercises of his mind, more suitable than in the Te Deum: “We praise thee, O God: we acknowledge thee to be the Lord. All the earth doth worship thee, the Father everlasting. To thee all Angels cry aloud, the Heavens, and all the Powers therein: To thee Cherubin and Seraphin continually do cry, Holy, Holy, Holy, Lord God of Sabaoth; Heaven and earth are full of the Majesty of thy Glory.”—Hear him also at the table of the Lord: “It is very meet, right, and our bounden duty, that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God: Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious Name; evermore praising thee, and saying, Holy, holy, holy, Lord God of hosts, heaven and earth are full of thy glory: Glory be to thee, O Lord most High.”

Even where there are no particular exercises of the mind, the Liturgy is calculated to produce the greatest possible good: for the gravity and sobriety of the whole service are fitted to impress the most careless sinner; whilst the various portions of Scripture that are read out of the Old and New Testament, not only for the Lessons of the day, but from the Psalms also, and from the Epistles and Gospels, are well adapted to arrest the attention of the thoughtless, and to convey instruction to the most ignorant. Indeed I consider it as one of the highest excellencies of our Liturgy, that it is calculated to make us wise, intelligent, and sober Christians: it marks a golden mean; it affects and inspires a meek, humble, modest, sober piety, equally remote from the unmeaning coldness of a formalist, the self-importance of a systematic dogmatist, and the unhallowed fervour of a wild enthusiast. A tender seriousness, a meek devotion, and an humble joy, are the qualities which it was intended, and is calculated, to produce in all her members.

III. It remains that we yet further trace the excellence of our Liturgy, in its moderation and candour.

The whole Christian world has from time to time been agitated with controversies of different kinds; and human passions have grievously debased the characters and actions even of good men in every age. But it should seem that the compilers of our Liturgy were inspired with a wisdom and moderation peculiar to themselves. They kept back no truth whatever, through fear of giving offence; yet were careful so to state every truth, as to leave those inexcusable who should recede from the Church on account of any sentiments which she maintained. In this, they imitated the inspired penmen; who do not dwell on doctrines after the manner of human systems, but introduce them incidentally, as it were, as occasion suggests, and bring them forward always in connexion with practical duties. The various perfections of God are all stated in different parts; but all in such a way, as, without affording any occasion for dispute, tends effectually to encourage us in our addresses to him. The Godhead of Christ is constantly asserted, and different prayers are expressly addressed to him; but nothing is said in a way of contentious disputation. The influences of the Holy Spirit, from whom all holy desires, all good counsels, and all just works do proceed, are stated; and “the inspiration of the Holy Spirit is sought, in order that we may perfectly love God, and worthily magnify his holy Name:” but all is conveyed in a way of humble devotion, without reflections upon others, or even a word that can lead the thoughts to controversy of any kind. Even the deepest doctrines of our holy religion are occasionally brought forth in a practical view (in which view alone they ought to be regarded;) that, whilst we contemplate them as truths, we may experience their sanctifying efficacy on our hearts. The truth, the whole truth, is brought forward, without fear; but it is brought forward also without offence: all is temperate; all is candid; all is practical; all is peaceful; and every word is spoken in love. This is an excellency that deserves particular notice, because it is so contrary to what is found in the worship of those whose addresses to the Most High God depend on the immediate views and feelings of an individual person, which may be, and not unfrequently are, tinctured in a lamentable degree by party views and unhallowed passions. And we shall do well to bear in mind this excellency, in order that we may imitate it; and that we may shew to all, that the moderation which so eminently characterizes the Offices of our Church. is no less visible in all her members.

Sorry should I be, when speaking on this amiable virtue, to transgress it even in the smallest degree: but I appeal to all who hear me, whether there be not a want of this virtue in the temper of the present times; and whether if our Reformers themselves were to rise again and live amongst us, their pious sentiments and holy lives would not be, with many, an occasion of offence? I need not repeat the terms which are used to stigmatize those who labour to walk in their paths; nor will I speak of the jealousies which are entertained against those, who live only to inculcate what our Reformers taught. You need not be told that even the moderate sentiments of our Reformers are at this day condemned by many as dangerous errors; and the very exertions, whereby alone the knowledge of them can be communicated unto men, are imputed to vanity, and loaded with blame. But, though I thus speak, I must acknowledge, to the glory of God, that in no place have moderation and candour shone more conspicuous, than in this distinguished seat of literature and science: and I pray God, that the exercise of these virtues may be richly recompensed from the Lord into every bosom, and be followed with all the other graces that accompany salvation.

From this view of our subject it will be naturally asked, Do I then consider the Liturgy as altogether perfect? I answer, No: it is a human composition; and there is nothing human that can claim so high a title as that of absolute perfection. There are certainly some few expressions which might be altered for the better, and which in all probability would have been altered at the Conference which was appointed for the last revision of it, if the unreasonable scrupulosity of some, and the unbending pertinacity of others, had not defeated the object of that assembly. I have before mentioned two, which, though capable of being vindicated, might admit of some improvement. And, as I have been speaking strongly of the moderation and candour of the Liturgy, I will here bring forward the only exception to it that I am aware of; and that is found in the Athanasian Creed. The damnatory clauses contained in that Creed, do certainly breathe a very different spirit from that which pervades every other part of our Liturgy. As to the doctrine of the Creed, it is perfectly sound, and such as ought to be universally received. But it is matter of regret that any should be led to pronounce a sentence of damnation against their fellow-creatures, in any case where God himself has not clearly and certainly pronounced it. Yet whilst I say this, permit me to add, that I think this Creed does not express, nor ever was intended to express, so much as is generally supposed. The part principally objected to, is that whole statement, which is contained between the first assertion of the doctrine of the Trinity, and the other articles of our faith: and the objection is, that the damnatory clauses which would be justifiable, if confined to the general assertion respecting the doctrine of the Trinity, become unjustifiable, when extended to the whole of that which is annexed to it. But, if we suppose that this intermediate part was intended as an explanation of the doctrine in question, we still, I think, ought not to be understood as affirming respecting that explanation all that we affirm respecting the doctrine itself. If any one will read the Athanasian Creed with attention, he will find three damnatory clauses; one at the beginning, which is confined to the general doctrine of the Trinity; another at the close of what, for argument sake, we call the explanation of that doctrine; and another at the end, relating to the other articles of the Creed, such as the incarnation, death, and resurrection of Christ, and his coming at the last day to judge the world. Now, whoever will compare the three clauses, will find a marked difference between them: those which relate to the general doctrine of the Trinity, and to the other articles of the Creed, are strong; asserting positively that the points must be believed, and that too on pain of everlasting damnation: but that which is annexed to the explanation of the doctrine, asserts only, that a man who is in earnest about his salvation ought to think thus of the Trinity. The words in the original are, Qui vult ergo salvus esse, ita de Trinitate sentiat: and this shews in what sense we are to understand the more ambiguous language of our translation: “He therefore that will be saved, (i. e. is willing or desirous to be saved,) must thus think (let him thus think) of the Trinity.” Thus it appears that the things contained in the beginning and end of the Creed are spoken of as matters of faith; but this, which is inserted in the midst, as a matter of opinion only: in reference to the first and last parts the certainty of damnation is asserted; but in reference to the intermediate part, nothing is asserted, except that such are the views which we ought to entertain of the point in question. Now I would ask, was this difference the effect of chance? or rather, was it not actually intended, in order to guard against the very objection that is here adduced?

This, then, is the answer which we give, on the supposition that the part which appears so objectionable, is to be considered as an explanation of the doctrine in question. But what, if it was never intended as an explanation? What, if it contains only a proof of that doctrine, and an appeal to our reason, that that doctrine is true? Yet, if we examine the Creed, we shall find this to he the real fact. Let us in few words point out the steps of the argument.

The Creed says, “The Catholic faith is this, That we worship one God in Trinity, and Trinity in Unity; neither confounding the persons, nor dividing the substance:” and then it proceeds, “FOR there is one person of the Father,” and so on; and then, after proving the distinct personality of the Father, of the Son, and of the Holy Ghost, and their unity in the Godhead, it adds, “SO THAT in all things as is aforesaid, the Unity in Trinity, and the Trinity in Unity, is to be worshipped. He THEREFORE that will be saved, must thus think of the Trinity.” Here are all the distinct parts of an argument. The position affirmed—the proofs adduced—the deduction made—and the conclusion drawn in reference to the importance of receiving and acknowledging that doctrine.

From hence, then, I infer, that the damnatory clauses should be understood only in reference to the doctrine affirmed, and not be extended to the parts which are adduced only in confirmation of it: and, if we believe that the doctrine of the Trinity is a fundamental article of the Christian faith, we may without any breach of charity apply to that doctrine what our Lord spake of the Gospel at large, “He that believeth and is baptized shall be saved; but he that believeth not shall be damned.”

Thus, in either view, the use of the Creed may be vindicated: for, if we consider the obnoxious part as an explanation, the terms requiring it to be received are intentionally softened; and if we consider it as a proof, it is to the doctrines proved, and not to the proof annexed, that the damnatory clauses are fairly applicable.

Still, after all, I confess, that if the same candour and moderation that are observable in all other parts of the Liturgy had been preserved here, it would have been better. For though I do verily believe, that those who deny the doctrine of the Trinity are in a fatal error, and will find themselves so at the day of judgment, I would rather deplore the curse that awaits them, than denounce it; and rather weep over them in my secret chamber, than utter anathemas against them in the house of God.

I hope I have now met the question of our Liturgy fairly. I have not confined myself to general assertions, but have set forth the difficulties which are supposed to exist against it, and have given such a solution of them as I think is sufficient to satisfy any conscientious mind: though it is still matter of regret that any laboured explanation of them should be necessary.

Now then, acknowledging that our Liturgy is not absolutely perfect, and that those who most admire it would be glad if these few blemishes were removed; have we not still abundant reason to be thankful for it? Let its excellencies be fairly weighed, and its blemishes will sink into nothing; let its excellencies be duly appreciated, and every person in the kingdom will acknowledge himself deeply indebted to those, who with so much care and piety compiled it.

But these blemishes alone are seen by multitudes; and its excellencies are altogether forgotten: yea, moreover, frequent occasion is taken from these blemishes to persuade men to renounce their communion with the Established Church, in the hopes of finding a purer worship elsewhere. With what justice such arguments are urged, will best appear by a comparison between the prayers that are offered elsewhere, and those that are offered in the Established Church. There are about eleven thousand places of worship in the Established Church, and about as many out of it. Now take the prayers that are offered on any Sabbath in all places out of the Establishment; have them all written down, and every expression sifted and scrutinized as our Liturgy has been: then compare them with the prayers that have been offered in all the churches of the kingdom; and see what comparison the extemporaneous effusions will bear with our pre-composed forms. Having done this for one Sabbath, proceed to do it for a year; and then, after a similar examination, compare them again: were this done, (and done it ought to be in order to form a correct judgment on the case,) methinks there is scarcely a man in the kingdom that would not fall down on his knees, and bless God for the Liturgy of the Established Church.

All that is wanting is, an heart suited to the Liturgy, and cast as it were into that mould. It may with truth be said of us, “They have well said all that they have spoken: O that there were in them such an heart!” Let us only suppose that on any particular occasion there were in all of us such a state of mind as the Liturgy is suited to express; what glorious worship would ours be! and how certainly would God delight to hear and bless us! We will not say that he would come down and fill the house with his visible glory, as he did in the days of Moses and of Solomon; but we will say, that he would come down and fill our souls with such a sense of his presence and love, as would transform us into his blessed image, and constitute a very heaven upon earth. Let each of us, then, adopt the wish in our text, and say, “O that there may be in me such an heart!” Let us cultivate the moderation and candour which are there exhibited; divesting ourselves of all prejudice against religion, and receiving with impartial readiness the whole counsel of our God. More particularly, whenever we come up to the house of God, let us seek those very dispositions in the use of the Liturgy, which our Reformers exercised in the framing of it. Let us bring with us into the presence of our God that spirituality of mind that shall fit us for communion with him, and that purity of heart which is the commencement of the divine image on the soul. Let us study, whenever we join in the different parts of this Liturgy, to get our hearts suitably impressed with the work in which we are engaged; that our confessions may be humble, our petitions fervent, our thanksgivings devout, and our whole souls obedient to the word we hear. In a word, let us not be satisfied with any attainments, but labour to be holy as God himself is holy, and perfect even as our Father which is in heaven is perfect. If now a doubt remain on the mind of any individual respecting the transcendent excellence of the Liturgy, let him only take the Litany, and go through every petition of it attentively, and at the close of every petition ask himself, What sort of a person should I be, if this petition were so answered to me, that I lived henceforth according to it? and what kind of a world would this be, if all the people that were in it experienced the same answer, and walked according to the same model? If, for instance, we were all from this hour delivered “from all blindness of heart; from pride, vain-glory, and hypocrisy; from envy, hatred, and malice, and all uncharitableness;” if we were delivered also “from all other deadly sin, and from all the deceits of the world, the flesh, and the devil;” what happiness should we not possess? How happy would the Church be, if it should “please God to illuminate all bishops, priests, and deacons, with true knowledge and understanding of his word, so that both by their preaching and living they set it forth and shew it accordingly!” How blessed also would the whole nation be, if it pleased God to “endue the lords of the council, and all the nobility, with grace, wisdom and understanding: and to bless and keep the magistrates, giving them grace to execute justice and to maintain truth; and further to bless all his people throughout the land!” Yea, what a world would this be, if from this moment God should “give to all nations, unity, peace, and concord!” Were these prayers once answered, we should hear no more complaints of our Liturgy, nor ever wish for any thing in public, better than that which is provided for us. May God hasten forward that happy day, when all the assemblies of his people throughout the land shall enter fully into the spirit of these prayers, and be answered in the desire of their hearts; receiving from him an “increase of grace, to hear meekly his word, to receive it with pure affection, and to bring forth the fruits of the Spirit!” And to us in particular may he give, even to every individual amongst us, “true repentance; and forgive us all our sins, negligences, and ignorances; and endue us with the grace of his Holy Spirit, that we may amend our lives according to his holy word.” Amen and Amen.

CXCIV

EXCELLENCY OF THE LITURGY

Deut. 5:38, 29.

They have well said all that they have spoken: O that there were such an heart in them!

THE further we proceed in the investigation of our Liturgy, the more we feel the difficulty of doing justice to it. Such is the spirit which it breathes throughout, that if only a small measure of its piety existed in all the different congregations in which it is used, we should be as holy and as happy a people as ever the Jews were in the most distinguished periods of their history. If this object has not been yet attained, it is not the fault of our Reformers: they have done all that men could do, to transmit to the latest posterity the blessings which they themselves had received: and there is not a member of our Church, who has not reason to bless God, every day of his life, for their labours. But they knew that it would be to little purpose to provide suitable forms of prayer for every different occasion, if they

did not also secure, as far as human wisdom could secure, a succession of men, who, actuated by the same ardent piety as themselves, should perform the different offices to the greatest advantage, and carry on by their personal ministrations the blessed work which they had begun. Here therefore they bestowed the utmost care; marking with precision what were the qualifications requisite for the ministerial office, and binding, in the most solemn manner, all who should be consecrated to it, to a diligent and faithful discharge of their respective duties.

When we first spake of the Liturgy, we proposed, after vindicating its use, and displaying its excellency, to direct your attention to one particular part, which on that account we should reserve for a distinct and fuller consideration. The part we had in view was, The Ordination Service. We are aware, indeed, that in calling your attention so particularly to that, we stand on delicate ground: but, being aware of it, we shall take the greater care that no one shall have reason to complain of want of delicacy. It is the candour that has invariably manifested itself in this congregation, that emboldens me to bring this subject before you. Any attempt to discuss the merits of the Liturgy would indeed be incomplete, if we omitted to notice that part, which so pre-eminently displays its highest excellencies, and is peculiarly appropriate to the audience which I have the honour to address. I trust therefore I shall not be thought assuming, as though I had any pretensions to exalt myself above the least and lowest of my brethren. I well know, that, if my own deficiencies were far less than they are, it would ill become me to take any other than the lowest place; and much more, when I am conscious that they are so great and manifold. For my own humiliation, no less than that of others, I enter on the task; and I pray God, that, whilst I am shewing what our Reformers inculcated as pertaining to the pastoral office, we may all apply the subject to ourselves, and entreat help from God, that, as “we have well said all that we have spoken, so there may be in us such an heart.”

There are three things to be noticed in the Ordination Service; our professions, our promises, and our prayers: after considering which, we shall endeavour to excite, in all, that desire, which God has so tenderly, and so affectionately, expressed in our behalf.

Let me begin, then, with calling your attention to the professions which we make, when first we become candidates for the ministerial office.

So sacred was the priesthood under the Law, that no man presumed to take it upon himself, but he who was called to it by God, as Aaron was. And though the priesthood of our blessed Lord was of a totally distinct kind from that which shadoweth it forth, “yet did he not glorify himself to be made an High-Priest,” but was so constituted by his heavenly Father, who committed to him that office “after the order of Melchizedec.” Some call therefore, as from God himself, is to be experienced by all who devote themselves to the service of the sanctuary. Of this our Reformers were convinced: and hence they required the ordaining bishop to put to every candidate that should come before him, this solemn interrogation; “Do you trust that you are inwardly moved by the Holy Ghost to take upon you this office?” to which he answers, “I trust so.”

Now I am far from intimating that this call, which every candidate for Holy Orders professes to have received, resembles that which was given to the Apostles: it is certainly not to be understood as though it were a voice or suggestion coming directly from the Holy Ghost; for though God may reveal his will in this manner, just as he did in the days of old, yet we have no reason to think that he does. The motion here spoken of is less perceptible: it does not carry its own evidence along with it; (as did that which in an instant prevailed on the Apostles to forsake their worldly business, and to follow Christ;) but it disposes the mind in a gradual and silent way to enter into the service of God; partly from a sense of obligation to him for his redeeming love, partly from a compassion for the ignorant and perishing multitudes around us, and partly from a desire to be an honoured instrument in the Redeemer’s hands to establish and enlarge his kingdom in the world. Less than this cannot reasonably be supposed to be comprehended in that question: and the way to answer it with a good conscience is, to examine ourselves whether we have an eye to our own ease, honour, or preferment; or, whether we have really a love to the souls of men, and a desire to promote the honour of our God? The question, in this view of it, gives no scope for enthusiasm, nor does it leave any room for doubt upon the mind of him that is to answer it: every man may tell, whether he feels so deeply the value of his own soul, as to be anxious also for the souls of others; and whether, independent of worldly considerations, he has such love to the Lord Jesus Christ, as to desire above all things to advance his glory. These feelings are not liable to be mistaken, because they are always accompanied with corresponding actions, and always productive of appropriate fruits.

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