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LECTURES ON THE CATECHISM OF THE CHURCH OF ENGLAND.

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LECTURES ON THE CATECHISM OF THE CHURCH OF ENGLAND.

BY WILLIAM GILPIN, M. A. VICAR OF BOLDRE, NEAR LYMINGTON.

VOL. II.

LONDON: PRINTED FOR R. BLAMIRE IN THE STRAND; SOLD BY R. FAULDER, NEW BOND-STREET, AND B. LAW, AVE MARY-LANE.

MDCCLXXIX.

LECTURE XIV.

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Duties owing to particular perſons— duty of children to parents—reſpect and obedience—in what the former conſiſts—in what the latter—ſuccouring a parent—brotherly affection— obedience to law—founded on the advantages of ſociety.

[3]FROM the two grand principles of "loving our neighbour as ourſelves; and of doing to others, as we would have them do to us," which regulate our ſocial intercourſe in general, we proceed to thoſe more confined duties, which ariſe from particular relations, connections, and ſtations in life.

Among theſe, we are firſt taught, as indeed the order of nature directs, to conſider the great duty of children to parents.

The two points to be inſiſted on, are reſpect and obedience. Both theſe ſhould naturally ſpring from love; to which parents have the higheſt claim. And indeed parents, in general, behave to their children, in a manner both to deſerve and to obtain their love.

[4]But if the kindneſs of the parent be not ſuch as to work upon the affections of the child, yet ſtill the parent has a title to reſpect and obedience, on the principle of duty; a principle, which the voice of nature dictates; which reaſon inculcates; which human laws, and human cuſtoms all join to inforce; and which the word of God ſtrictly commands.

The child will ſhew reſpect to his parent, by treating him, at all times with deference. He will conſult his parent's inclination; and ſhew a readineſs in a thouſand nameleſs trifles, to conform himſelf to it. He will never peeviſhly contradict his parent; and when he offers a contrary opinion, he will offer it modeſtly. Reſpect will teach him alſo, not only to put the beſt colouring upon the infirmities of his parent; but even [5] if thoſe infirmities be great, it will ſoften and ſcreen them, as much as poſſible, from the public eye.

Obedience goes a ſtep further, and ſuppoſes a poſitive command. In things unlawful indeed, the parental authority cannot bind: but this is a caſe that rarely happens. The great danger is on the other ſide, that children, through obſtinacy, or ſulleneſs, ſhould refuſe their parents lawful commands; to the obſervance of all which, however inconvenient to themſelves, they are tied by various motives; and above all, by the command of God; who in his ſacred denunciations againſt ſin, ranks diſobedience to parents among the worſt.*

They are farther bound, not only to obey the commands of their parents; [6] but to obey them chearfully. He does but half his duty, who does it not from his heart.

There remains ſtill a third part of filial duty, which peculiarly belongs to children, when grown up. This the catechiſm calls ſuccouring, or adminiſtring to the neceſſities of the parent; either in the way of managing his affairs, when he is leſs able to manage them himſelf; or in ſupplying his wants, ſhould he need aſſiſtance in that way. And this the child ſhould do, on the united principles of love, duty, and gratitude. The hypocritical jew would ſometimes evade this duty, by dedicating to ſacred uſes, what ſhould have been expended in aſſiſting his parent. Our Saviour ſharply rebukes this perverſion of duty; and gives him to underſtand, that no pretence of ſerving [7] God, can cover the neglect of aſſiſting a parent. And if no pretence of ſerving God can do it, ſurely every other pretence muſt ſtill be more unnatural.

Under this head alſo we may conſider that attention, and love, which are due to other relations, eſpecially that mutual affection, which ſhould ſubſiſt between brothers. The name of brother expreſſes the higheſt degree of tenderneſs; and is generally uſed in ſcripture, as a term of peculiar endearment, to call men to the practice of ſocial virtue. It reminds them of every kindneſs, which man can ſhew to man. If then, we ought to treat all mankind with the affection of brothers, in what light muſt they appear, who being really ſuch, are ever at variance with each other; continually doing ſpiteful actions, and ſhewing upon every occaſion, not only a want of brotherly [8] kindneſs; but even of common regard?

The next part of our duty, is "to honour and obey the king, and all that are put in authority under him."

By the "king, and all that are put in authority under him," is meant the various parts of the government we live under, of which the king is the head: and the meaning of the precept is, that we ought to live in dutiful ſubmiſſion to legal authority.

Government and ſociety are united. We cannot have one without the other; and we ſubmit to the inconveniences, for the ſake of the advantages.

The end of ſociety is mutual ſafety and convenience. Without it, even [9] ſafety could in no degree be obtained: the good would become a prey to the bad: nay the very human ſpecies to the beaſts of the field.

Still leſs could we obtain the conveniences of life; which cannot be had without the labour of many. If every man depended upon himſelf for what he enjoyed, how deſtitute would be the ſituation of human affairs!

But even ſafety and convenience are not the only fruits of ſociety. Man, living merely by himſelf, would be an ignorant, unpoliſhed ſavage. It is the intercourſe of ſociety, which cultivates the human mind. One man's knowledge, and experience is built upon another's; and ſo the great edifice of ſcience, and poliſhed life, is reared.

[10]To enjoy theſe advantages, therefore, men joined in ſociety; and hence it became neceſſary, that government ſhould be eſtabliſhed. Magiſtrates were created; laws made; taxes ſubmitted to; and every one, inſtead of righting himſelf (except in mere ſelf-defence) is injoined to appeal to the laws he lives under, as the beſt ſecurity of his life and property.

LECTURE XV.

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Duty to our teachers, and inſtructors— ariſing from the great importance of knowledge, and religion—and the great neceſſity of gaining habits of attention, and of virtue in our youth —analogy of youth and manhood to this world and the next.

[13]WE are next injoined "to ſubmit ourſelves to all our governors, teachers, ſpiritual paſtors, and maſters." Here another ſpecies of government is pointed out. The laws of ſociety are meant to govern our riper years: the inſtructions of our teachers, ſpiritual paſtors, and maſters are meant to guide our youth,

By our "teachers, ſpiritual paſtors, and maſters," are meant all thoſe, who have the care of our education, and of our inſtruction in religion; whom we are to obey, and liſten to with humility, and attention, as the means of our advancement in knowledge, and religion. The inſtructions we receive from them, are unqueſtionably ſubject to our own judgment in future life; for by his own judgment [14] every man muſt ſtand, or fall. But, during our youth, it is highly proper for us to pay a dutiful ſubmiſſion to their inſtructions, as we cannot yet be ſuppoſed to have formed any judgment of our own. At that early age, it ſhould be our endeavour to acquire knowledge; and afterwards unprejudiced to form our opinions.

The duty which young people owe to their inſtructors, cannot be ſhewn better, than in the effect, which the inſtructions they receive, have upon them. They would do well, therefore, to conſider the advantages of an early attention to theſe two things, both of great importance, knowledge and religion.

The great uſe of knowledge in all its various branches (to which the learned languages are generally conſidered as an [15] introduction) is to free the mind from the prejudices of ignorance; and to give it juſter, and more enlarged conceptions, than are the mere growth of rude nature. By reading, you add the experience of others to your own. It is the improvement of the mind chiefly, that makes the difference between man and man; and gives one man, a real ſuperiority over another.

Beſides, the mind muſt be employed. The lower orders of men have their attention much ingroſſed by thoſe employments, in which the neceſſities of life engage them: and it is happy that they have. Labour ſtands in the room of education; and fills up thoſe vacancies of mind, which in a ſtate of idleneſs would be ingroſſed by vice. And if they, who have more leiſure, do not ſubſtitute ſomething in the room of this, [16] their minds alſo will become the prey of vice; and the more ſo, as they have the means to indulge it more in their power. A vacant mind is exactly that houſe mentioned in the goſpel, which the devil found empty. In he entered; and taking with him ſeven other ſpirits more wicked than himſelf, they took poſſeſſion. It is an undoubted truth, that one vice indulged, introduces others; and that each ſucceeding vice becomes more depraved.—If then the mind muſt be employed, what can fill up its vacuities more rationally than the acquiſition of knowledge? Let us therefore thank God for the opportunities he hath afforded us; and not turn into a curſe thoſe means of leiſure, which might become ſo great a bleſſing.

But however neceſſary to us knowledge may be, religion, we know, is [17] infinitely more ſo. The one adorns a man, and gives him, it is true, ſuperiority, and rank in life: but the other is abſolutely eſſential to his happineſs.

In the midſt of youth, health, and abundance, the world is apt to appear a very gay, and pleaſing ſcene; it engages our deſires; and in a degree ſatisfies them alſo. But it is wiſdom to conſider, that a time will come, when youth, health, and fortune will all fail us; and if diſappointment, and vexation do not ſour our taſte for pleaſure, at leaſt ſickneſs and infirmities will deſtroy it. In theſe gloomy ſeaſons, and above all, at the approach of death, what will become of us without religion? When this world fails, where ſhall we fly, if we expect no refuge in another? Without holy hope in God, and reſignation to his will, and truſt in [18] him for deliverance, what is there that can ſecure us againſt the evils of life?

The great utility therefore of knowledge and religion being thus apparent, it is highly incumbent upon us to pay a ſtudious attention to them in our youth. If we do not, it is more than probable, that we ſhall never do it; that we ſhall grow old in ignorance, by neglecting the one; and old in vice, by neglecting the other.

For improvement in knowledge, youth is certainly the fitteſt ſeaſon. The mind is then ready to receive any impreſſion. It is free from all that care, and attention, which, in riper age, the affairs of life bring with them. The memory too is then ſtronger; and better able to acquire the rudiments of knowledge; and as the mind is then [19] void of ideas, it is more ſuited to thoſe parts of learning, which are converſant in words. Beſides, there is ſometimes in youth a modeſty, and ductility, which in advanced years, if thoſe years eſpecially have been left a prey to ignorance, become ſelf-ſufficiency, and prejudice; and theſe effectually bar up all the inlets to knowledge.—But, above all, unleſs habits of attention, and application are early gained, we ſhall ſcarce acquire them afterwards.—The inconſiderate youth ſeldom reflects upon this; nor knows his loſs, till he knows alſo, that it cannot be retrieved.

Nor is youth more the ſeaſon to acquire knowledge, than to form religious habits. It is a great point to get habit on the ſide of virtue. It will make every thing ſmooth, and eaſy. The earlieſt principles are generally the moſt [20] laſting; and thoſe of a religious caſt are ſeldom wholly loſt. Though the temptations of the world may, now and then, draw the well-principled youth aſide; yet his principles being continually at war with his practice, there is hope, that in the end the better part may overcome the worſe, and bring on a reformation. Whereas he, who has ſuffered habits of vice to get poſſeſſion of his youth, has little chance of being brought back to a ſenſe of religion. In a common courſe of things it can rarely happen. Some calamity muſt rouſe him. He muſt be awakened by a ſtorm, or ſleep for ever.—How much better is it then to make that eaſy to us, which we know is beſt? And to form thoſe habits now, which hereafter we ſhall wiſh we had formed?

[21]There are, who would reſtrain youth from imbibing any religious principles, till they can judge for themſelves; leſt they ſhould imbibe prejudice for truth. But why ſhould not the ſame caution be uſed in ſcience alſo; and the minds of youth left void of all impreſſions? The experiment, I fear, in both caſes would be dangerous. If the mind were left uncultivated during ſo long a period, though nothing elſe ſhould find entrance, vice certainly would: and it would make the larger ſhoots, as the ſoil would be vacant. A boy had better receive knowledge and religion mixed with error, than none at all. For when the mind is ſet a thinking, it may depoſit its prejudices by degrees, and get right at laſt: but in a ſtate of ſtagnation it will infallibly become foul.

[22]To conclude, our youth bears the ſame proportion to our more advanced life, as this world does to the next. In this life we muſt form, and cultivate thoſe habits of virtue, which muſt qualify us for a better ſtate. If we neglect them here, and contract habits of an oppoſite kind, inſtead of gaining that exalted ſtate, which is promiſed to our improvement, we ſhall of courſe ſink into that ſtate, which is adapted to the habits we have formed.

Exactly thus is youth introductory to manhood; to which it is properly ſpeaking a ſtate of preparation. During this ſeaſon we muſt qualify ourſelves for the parts we are to act hereafter. In manhood we bear the fruit, which has in youth been planted. If we have ſauntered away our youth, we muſt expect to be ignorant men. If indolence [23] and inattention have taken an early poſſeſſion of us, they will probably increaſe, as we advance in life; and make us a burden to ourſelves, and uſeleſs to ſociety. If again, we ſuffer ourſelves to be miſled by vicious inclinations, they will daily get new ſtrength, and end in diſſolute lives. But if we cultivate our minds in our youth, attain habits of attention and induſtry, of virtue, and ſobriety, we ſhall find ourſelves well prepared to act our future parts in life; and, what above all things ought to be our care, by gaining this command over ourſelves, we ſhall be more able, as we get forward in the world, to reſiſt every new temptation, as it ariſes.

LECTURE XVI.

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Behaviour to ſuperiors—the word betters explained—probable reaſons for God's appointing various diſtinctions among men—happineſs and miſery not connected with ſtation.

[27]WE are next injoined "to order ourſelves lowly and reverently, to all our betters."

By our betters are meant they who are in a ſuperior ſtation of life to our own; and by "ordering ourſelves lowly and reverently towards them," is meant paying them that reſpect, which is due to their ſtation.

The word betters indeed includes two kinds of perſons, to whom our reſpect is due—thoſe, who have a natural claim to it; and thoſe who have an acquired one; that is, a claim ariſing from ſome particular ſituation in life.

Among the firſt, are all our ſuperior relations; not only parents; but all other relations, who are in a line above [28] us. All theſe have a natural claim to our reſpect.—There is a reſpect alſo due from youth to age; which is always becoming; and tends to keep youth within the bounds of modeſty.

To others, reſpect is due from thoſe particular ſtations, which ariſe from ſociety and government. Fear God, ſays the text; and it adds, "honour the king."

It is due alſo from many other ſituations in life. Employments, honours, and even wealth will exact it; and all may juſtly exact it, in a proper degree.

But it may here perhaps be inquired, why God ſhould permit this latter diſtinction among men? That ſome ſhould have more authority than others, we can eaſily ſee, is abſolutely neceſſary in [29] government; but among men, who are all born equal, why ſhould the goods of life be diſtributed in ſo unequal a proportion?

To this inquiry, it may be anſwered, that, in the firſt place, we ſee nothing in this, but what is common in all the works of God. A gradation is every where obſervable. Beauty, ſtrength; ſwiftneſs, and other qualities, are varied through the creation in numberleſs degrees. In the ſame manner likewiſe are varied the gifts of fortune, as they are called. Why therefore ſhould one man's being richer than another, ſurprize us more than his being ſtronger than another, or more prudent?

Though we can but very inadequately trace the wiſdom of God in his works, yet very wiſe reaſons appear for this [30] variety in the gifts of fortune. It ſeems neceſſary both in a civil, and in a moral light.

In a civil light, it is the neceſſary accompaniment of various employments; on which depend all the advantages of ſociety. Like the ſtones of a regular building, ſome muſt range higher, and ſome lower; ſome muſt ſupport, and others be ſupported; ſome will form the ſtrength of the building, and others its ornament; but all unite in producing one regular, and proportioned whole. If then different employments are neceſſary, of courſe different degrees of wealth, honour, and conſequence muſt follow; a variety of diſtinctions, and obligations; in ſhort, different ranks, and a ſubordination muſt take place.

[31]Again in a moral light, the diſproportion of wealth, and other worldly adjuncts gives a range to the more extenſive exerciſe of virtue. Some virtues could but faintly exiſt upon the plan of an equality. If ſome did not abound, there were little room for temperance: if ſome did not ſuffer need, there were as little for patience. Other virtues again could hardly exiſt at all. Who could practiſe generoſity, where there was no object of it? Who, humility, where all ambitious deſires were excluded?

Since then providence, in ſcattering theſe various gifts, propoſes ultimately the good of man, it is our duty to acquieſce in this order, and "to behave ourſelves lowly, and reverently" (not with ſervility, but with a decent reſpect) "to all our ſuperiors."

[32]Before I conclude this ſubject, it may be proper to obſerve, in vindication of the ways of providence, that we are not to ſuppoſe happineſs and miſery neceſſarily connected with riches and poverty. Each condition hath its particular ſources both of pleaſure and pain, unknown to the other. Thoſe in elevated ſtations have a thouſand latent pangs, of which their inferiors have no idea: while their inferiors again have as many pleaſures, which the others cannot taſte. I ſpeak only of ſuch modes of happineſs or miſery as ariſe immediately from different ſtations. Of miſery, indeed, from a variety of other cauſes, all men of every ſtation are equal heirs; either when God lays his hand upon us in ſickneſs, or misfortune; or when, by our own follies and vices, we become the miniſters of our own diſtreſs.

[33]Who then would build his happineſs upon an elevated ſtation? Or who would envy the poſſeſſion of ſuch happineſs in another? We know not with what various diſtreſſes that ſtation, which is the object of our envy, may be attended.—Beſides, as we are accountable for all we poſſeſs, it may be happy for us, that we poſſeſs ſo little. The means of happineſs, as far as ſtation can procure them, are commonly in our own power, if we are not wanting to ourſelves.

Let each of us then do his duty in that ſtation which providence has aſſigned him; ever remembering, that the next world will ſoon deſtroy all earthly diſtinctions.—One diſtinction only will remain among the ſons of men at that time—the diſtinction between good and bad; and this diſtinction it is worth all our pains and all our ambition to acquire.

LECTURE XVII.

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The injury of words—evil-ſpeaking— lying—an equivocation—breach of promiſe—ſlandering.

[37]WE are next inſtructed "to hurt nobody by word, or deed—to be true and juſt in all our dealings—to bear no malice nor hatred in our hearts —to keep our hands from picking and ſtealing—our tongues from evil-ſpeaking, lying, and ſlandering."

The duties comprehended in theſe words are a little tranſpoſed. What ſhould claſs under one head is brought under another. "To hurt nobody by word, or deed," is the general propoſition. The under parts ſhould follow: Firſt, "to keep the tongue from evil-ſpeaking, lying, and ſlandering;" which is, "to hurt nobody by word." Secondly, "to be true and juſt in all our dealings;" and "to keep our hands from picking and ſtealing;" which is, "to hurt nobody by deed." As to the [38] injunction, "to bear no malice nor hatred in our hearts," it belongs properly to neither of theſe heads; but is a diſtinct one by itſelf. The duties being thus ſeparated, I ſhall proceed to explain them.

And, firſt, of injuring our neighbour by our "words." This may be done, we find, in three ways; by "evil-ſpeaking, by lying, and by ſlandering."

By "evil-ſpeaking" is meant ſpeaking ill of our neighbour; but upon a ſuppoſition, that this ill is the truth. In ſome circumſtances it is certainly right to ſpeak ill of our neighbour; as when we are called upon in a court of juſtice to give our evidence; or, when we can ſet any one right in his opinion of a perſon, in whom he is about to put an improper confidence. Nor can there [39] be any harm in ſpeaking of a bad action, which has been determined in a court of juſtice, or is otherwiſe become notorious.

But, on the other hand, it is highly diſallowable to ſpeak wantonly of the characters of others from common fame; becauſe, in a thouſand inſtances, we find that ſtories, which have no better foundation, are miſrepreſented. They are perhaps only half-told—they have been heard through the medium of malice, or envy—ſome favourable circumſtance hath been omitted—ſome foreign circumſtance hath been added—ſome trifling circumſtance hath been exaggerated —the motive, the provocation, or perhaps the reparation, hath been concealed—in ſhort, the repreſentation of the fact is, ſome way or other, totally different from the fact itſelf.

[40]But even, when we have the beſt evidence of a bad action, with all its circumſtances before us, we ſurely indulge a very ill-natured pleaſure in ſpreading the ſhame of an offending brother. We can do no good; and we may do harm: we may weaken his good reſolutions by expoſing him: we may harden him againſt the world. Perhaps it may be his firſt bad action. Perhaps nobody is privy to it but ourſelves, Let us give him at leaſt one trial. Let us not caſt the firſt ſtone. Which of our lives could ſtand ſo ſtrict a ſcrutiny? He only who is without ſin himſelf can have any excuſe for treating his brother with ſeverity.

Let us next conſider "lying;" which is an intention to deceive by falſehood in our words.—To warn us againſt lying, we ſhould do well to conſider the [41] folly, the meanneſs, and the wickedneſs of it.

The folly of lying conſiſts in its defeating its own purpoſe. A habit of lying is generally in the end detected; and, after a detection, the liar, inſtead of deceiving, will not even be believed, when he happens to ſpeak the truth. Nay, every ſingle lie is attended with ſuch a variety of circumſtances, which lead to a detection, that it is often diſcovered. The uſe generally made of a lie is to cover a fault; but as the end is ſeldom anſwered, we only aggravate what we wiſh to conceal. In point even of prudence, an honeſt confeſſion would ſerve us better.

The meanneſs of lying ariſes from the cowardice which it implies. We dare not boldly and nobly ſpeak the [42] truth; but have recourſe to low ſubterfuges, which always argue a ſordid, and diſingenuous mind. Hence it is, that in the faſhionable world, the word liar is always conſidered as a term of peculiar reproach.

The wickedneſs of lying conſiſts in its perverting one of the greateſt bleſſings of God, the uſe of ſpeech, in making that a miſchief to mankind, which was intended for a benefit. Truth is the great bond of ſociety. Falſhood, of courſe, tends to its diſſolution. If one man may lye, why not another? And if there is no mutual truſt among men, there is an end of all intercourſe and dealing.

An equivocation is nearly related to a lye. It is an intention to deceive under words of a double meaning; or [43] words, which, literally ſpeaking, are true, and is equally criminal with the moſt downright breach of truth. When St. Peter aſked Sapphira (in the 5th chapter of the Acts) "whether her huſband had ſold the land for ſo much?" She anſwered, he had: and literally ſhe ſpoke the truth: for he had ſold it for that ſum, included in a larger. But having an intention to deceive, we we find the apoſtle conſidered the equivocation as a lye.

In ſhort, it is the intention to deceive, which is criminal: the mode of deception, like the vehicle in which poiſon is conveyed, is of no conſequence. A nod, or ſign, may convey a lye as effectually, as the moſt deceitful language.

Under the head of lying may be mentioned a breach of promiſe. While a reſolution [44] remains in our own breaſts, it is ſubject to our own review: but when we make another perſon a party with us, an engagement is made; and every engagement, though only of the lighteſt kind, ſhould be punctually obſerved. If we have added to this engagement a ſolemn promiſe, the obligation is ſo much the ſtronger; and he who does not think himſelf bound by ſuch an obligation, has no pretenſions to the character of an honeſt man. A breach of promiſe is ſtill worſe than a lye. A lye is, ſimply a breach of truth: but a breach of promiſe, is a breach both of truth and truſt.

Forgetfulneſs is a weak excuſe. It only ſhews how little we are affected by ſo ſolemn an engagement. Should we forget to call for a ſum of money, of which we were in want, at an appointed [45] time? Or do we think a ſolemn promiſe of leſs value, than a ſum of money?

Having conſidered evil-ſpeaking and lying, let us next conſider ſlandering. By ſlandering we mean, injuring our neighbour's character by falſhood. Here we ſtill riſe higher in the ſcale of injurious words. Slandering our neighbour is the greateſt injury, which words can do him; and is, therefore, worſe than either evil-ſpeaking, or lying. The miſchief of this ſin depends on the value of our characters. All men, unleſs they be paſt feeling, deſire naturally to be thought well of by their fellow-creatures; a good character is one of the principal means of being ſerviceable either to ourſelves, or others; and among numbers, the very bread they eat, depends upon it. What aggravated injury, [46] therefore, do we bring upon every man, whoſe name we ſlander? And, what is ſtill worſe, the injury is irreparable. If you defraud a man; reſtore what you took, and the injury is repaired. But, if you ſlander him, it is not in your power to ſhut up all the ears, and all the mouths, to which your tale may have acceſs. The evil ſpreads, like the winged ſeeds of ſome noxious plants, which ſcatter miſchief on a breath of air, and diſperſe it on every ſide, and beyond prevention.

Before we conclude this ſubject, it may juſt be mentioned, that a ſlander may be ſpread, as a lye may be told, in various ways. We may do it by an inſinuation, as well as in a direct manner; we may ſpread it in a ſecret; or propagate it under the colour of friendſhip.

[47]I may add alſo, that it is a ſpecies of ſlander, and often a very malignant one, to leſſen the merits, or exaggerate the failings of others; as it is likewiſe to omit defending a miſrepreſented character; or to let others bear the blame of our offences.

LECTURE XVIII.

[]

Injurious actions—law and juſtice different things—illuſtrated by ſeveral inſtances—malice and hatred ariſing from the reſentment of injuries—ariſing from envy.

[51]HAVING thus conſidered injurious words, let us next conſider injurious actions. On this head we are injoined "to keep our hands from picking and ſtealing, and to be true and juſt in all our dealings."

As to theft, it is a crime of ſo odious, and vile a nature, that one would imagine no perſon, who hath had the leaſt tincture of a virtuous education, even though driven to neceſſity, could be led into it.—I ſhall not, therefore, enter into a diſſuaſive from this crime; but go on with the explanation of the other part of the injunction, and ſee what it is to be true and juſt in all our dealings.

Juſtice is even ſtill more, if poſſible, the ſupport of ſociety, than truth: inaſmuch [52] as a man may be more injurious by his actions, than by his words. It is for this reaſon, that the whole force of human law is bent to reſtrain injuſtice; and the happineſs of every ſociety will increaſe, in proportion to this reſtraint.

We very much err, however, if we ſuppoſe, that every thing within the bounds of law is juſtice. The law was intended only for bad men; and it is impoſſible to make the meſhes of it ſo ſtrait, but that many very great enormities will eſcape. The well meaning man, therefore, knowing, that the law was not made for him, conſults a better guide—his own conſcience, informed by religion. And, indeed, the great difference between the good and the bad man conſiſts in this: the good man will do nothing, but what his conſcience [53] will allow: the bad man will do any thing, which the law cannot reach.

It would, indeed, be endleſs to deſcribe the various ways, in which a man may be diſhoneſt within the limits of law. They are as various, as our intercourſe with mankind. Some of the moſt obvious of them I ſhall curſorily mention.

In matters of commerce the knave has many opportunities. The different qualities of the ſame commodity—the different modes of adulteration—the ſpecious arts of vending—the frequent ignorance in purchaſing; and a variety of other circumſtances, open an endleſs field to the ingenuity of fraud. The honeſt fair-dealer, in the mean time, has only one rule, which is, that all arts, however common in buſineſs, which [54] are intended to deceive, are utterly unlawful. It may be added, upon this head, that if any one, conſcious of having been a tranſgreſſor, is deſirous of repairing his fault, reſtitution is by all means neceſſary: till that be done, he continues in a courſe of injuſtice.

Again, in matters of contract, a man has many opportunities of being diſhoneſt within the bounds of law. He may be ſtrict in obſerving the letter of an agreement, when the equitable meaning requires a laxer interpretation: or, he can take the laxer interpretation, when it ſerves his purpoſe; and at the loophole of ſome ambiguous expreſſion, exclude the literal meaning, though it be undoubtedly the true one.

The ſame iniquity appears in withholding from another his juſt right; [55] or in putting him to expence, in recovering it. The movements of the law are ſlow; and in many caſes cannot be otherwiſe: but he who takes the advantage of this to injure his neighbour, proves himſelf an undoubted knave.

It is a ſpecies of the ſame kind of injuſtice to withhold a debt, when we have ability to pay; or to run into debt, when we have not that ability. The former can proceed only from a bad diſpoſition: the latter, from ſuffering our deſires to exceed our ſtation. Some are excuſed, on this head, as men of generous principles, which they cannot confine. But what is their generoſity? They aſſiſt one man by injuring another. And what good ariſes to ſociety from hence? Such perſons cannot act on principle; and we need not heſitate to rank them with thoſe, who run into [56] debt to gratify their own ſelfiſh inclinations. One man deſires the elegancies of life; another deſires what he thinks an equal good, the reputation of generoſity.

Oppreſſion is another ſpecies of injuſtice; by which, in a thouſand ways, under the cover of law, we may take the advantage of the ſuperiority of our power, either to cruſh an inferior, or humble him to our deſigns.

Ingratitude is another. A loan, we know, claims a legal return. And is the obligation leſs, if, inſtead of a loan, you receive a kindneſs? The law, indeed, ſays nothing on this point of immorality; but an honeſt conſcience will be very loud in the condemnation of it.

[57]We may be unjuſt alſo in our reſentment; by carrying it beyond what reaſon and religion preſcribe.

But it would be endleſs to deſcribe the various ways, in which injuſtice diſcovers itſelf. In truth, almoſt every omiſſion of duty may be reſolved into injuſtice.

The next precept is, "to bear no malice, nor hatred in our hearts."

The malice and hatred of our hearts ariſe, in the firſt place, from injurious treatment; and ſurely no man, when he is injured, can at firſt help feeling that he is ſo. But Chriſtianity requires, that we ſhould ſubdue theſe feelings, as ſoon as poſſible; "and not ſuffer the ſun to go down upon our wrath."Various are the paſſages of ſcripture, which [58] inculcate the forgiveneſs of injuries. Indeed, no point is more laboured than this; and with reaſon, becauſe no temper is more productive of evil, both to ourſelves and others, than a malicious one. The ſenſations of a mind burning with revenge, are beyond deſcription: and as we are at theſe ſeaſons very unable to judge coolly; and of courſe, liable to carry our reſentment too far, the conſequence is, that, in our rage, we may do a thouſand things, which can never be atoned for; and of which we may repent as long as we live.

Beſides, one act draws on another; and retaliation keeps the quarrel alive. The goſpel, therefore, ever gracious, and kind to man, in all its precepts, injoins us to check all theſe violent emotions; and to leave our cauſe in the hands of God. "Vengeance is mine, [59] I will repay, ſaith the Lord:" and he, who, in oppoſition to this precept, takes vengeance into his own hands, and cheriſhes the malice and hatred of his heart, may aſſure himſelf, that he has not yet learned to be a Chriſtian. Theſe precepts, perhaps, may not entirely agree with modern principles of honour: but let the man of honour ſee to that. The maxims of the world cannot change the truth of the goſpel.

Nay, even in recovering our juſt right, or in purſuing a criminal to juſtice, we ſhould take care, that it be not done in the ſpirit of retaliation and revenge. If theſe be our motives, though we make the law our inſtrument, we are equally guilty.

But beſides injurious treatment, the malice and hatred of our hearts [60] have often another ſource, and that is envy: and thus in the litany, "envy, malice, and hatred," are all joined together with great propriety. The emotions of envy are generally cooler, and leſs violent, than thoſe which ariſe from the reſentment of injury; ſo that envy is ſeldom ſo miſchievous in its effects as revenge: but with regard to ourſelves, it is altogether as bad, and full as deſtructive of the ſpirit of chriſtianity. What is the religion of that man, who inſtead of thanking heaven for the bleſſings he receives, is fretting himſelf continually with a diſagreeable compariſon between himſelf and ſome other? He cannot enjoy what he has, becauſe another has more wealth, a fairer fame, or perhaps more merit, than himſelf. He is miſerable, becauſe others are happy.

[61]But to omit the wickedneſs of envy, how abſurd and fooliſh is it, in a world where we muſt neceſſarily expect much real miſery, to be perniciouſly inventive in producing it?

Beſides, what ignorance! We ſee only the glaring outſide of things. Under all that envied glare, many unſeen diſtreſſes may lurk, from which our ſtation may be free: for our merciful creator ſeems to have beſtowed happineſs, as far as ſtation is concerned, with great equality among all his creatures.

In concluſion, therefore, let it be the great object of our attention, and the ſubject of our prayers, to rid our minds of all this curſed intruſion of evil thoughts—whether they proceed from malice, or from an envious temper. Let all our malicious thoughts ſoften [62] into charity and benevolence; and let us "forgive one another, as God, for Chriſt's ſake, has forgiven us." As for our envious thoughts, as far as they relate to externals, let them ſubſide in humility, acquieſcence, and ſubmiſſion to the will of God. And when we are tempted to envy the good qualities of others, let us ſpurn ſo baſe a conception, and change it into a generous emulation—into an endeavour to raiſe ourſelves to an equality with our rival, not to depreſs him to a level with us.

LECTURE XIX.

[]

Duties owing to ourſelves—temperance —ſobriety—chaſtity—rules for preſerving the purity of our thoughts, words, and actions.

[65]THUS far the duties we have conſidered, come moſt properly under the head of thoſe which we owe to our neighbour; what follows, relates rather to ourſelves. On this head, we are inſtructed "to keep our bodies in temperance, ſoberneſs, and chaſtity."

Though our ſouls ſhould be our great concern, yet, as they are nearly connected with our bodies, and as the impurity of the one contaminates the other, a great degree of moral attention is, of courſe, due to our bodies alſo.

As our firſt ſtation is in this world, to which our bodies particularly belong, they are formed with ſuch appetites, as are requiſite to our commodious living in it; and the rule given us is, "to uſe the world ſo as not to abuſe it." St. [66] Paul, by a beautiful alluſion, calls our bodies the "temples of the Holy Ghoſt:" by which he means to impreſs us with a ſtrong idea of their dignity; and to deter us from debaſing by low pleaſures, what ſhould be the ſeat of ſo much purity. To youth theſe cautions are above meaſure neceſſary, becauſe their paſſions and appetites are ſtrong; their reaſon and judgement weak. They are prone to pleaſure, and void of reflection. How, therefore, theſe young adventurers in life may beſt ſteer their courſe, and uſe this ſinful world ſo as not to abuſe it, is a conſideration well worth their attention. Let us then ſee under what regulations their appetites ſhould be reſtrained.

By keeping our bodies in temperance is meant avoiding exceſs in eating, with regard both to the quantity and quality [67] of our food. We ſhould neither eat more than our ſtomachs can well bear; nor be nice and delicate in our eating.

To preſerve the body in health is the end of eating; and they who regulate themſelves merely by this end, who eat without choice or diſtinction, paying no regard to the pleaſure of eating, obſerve perhaps the beſt rule of temperance. They go rather indeed beyond temperance, and may be called abſtemious. A man may be temperate, and yet allow himſelf a little more indulgence. Great care, however, is here neceſſary; and the more, as perhaps no preciſe rule can be affixed, after we have paſſed the firſt great limit, and let the palate looſe among variety.* Our own diſcretion [68] muſt be our guide, which ſhould be conſtantly kept awake by conſidering the many bad conſequences, which attend a breach of temperance.—Young men, in the full vigour of health, do not conſider theſe things; but as age comes on, and different maladies begin to appear, they may perhaps repent, they did not, a little earlier, practiſe the rules of temperance.

In a moral and religious light, the conſequences of intemperance are ſtill worſe. To enjoy a comfortable meal, when it comes before us, is allowable: but he who ſuffers his mind to dwell upon the pleaſures of eating, and makes [69] them the employment of his thoughts, has at leaſt opened one ſource of mental corruption.*

After all, he who would moſt perfectly enjoy the pleaſures of the table, ſuch as they are, muſt look for them within the rules of temperance. The palate accuſtomed to ſatiety hath loſt its tone; and the greateſt ſenſualiſts have been brought to confeſs, that the coarſeſt fare, with an appetite kept in order by temperance, affords a more delicious repaſt, than the moſt luxurious meal without it.

As temperance relates chiefly to eating, ſoberneſs or ſobriety relates properly [70] to drinking. And here the ſame obſervations recur. The ſtricteſt, and perhaps the beſt rule, is merely to ſatisfy the end of drinking. But if a little more indulgence be taken, it ought to be taken with the greateſt circumſpection.

With regard to youth indeed, I ſhould be inclined to great ſtrictneſs on this head. In eating, if they eat of proper and ſimple food, they cannot eaſily err. Their growing limbs, and ſtrong exerciſe, require larger ſupplies than full-grown bodies, which muſt be kept in order by a more rigid temperance. But if more indulgence be allowed them in eating, leſs, ſurely, ſhould in drinking. With ſtrong liquors of every kind they have nothing to do; and if they ſhould totally abſtain on this head, it were ſo much the better. The languor [71] which attends age,* requires perhaps, now and then, ſome aids; but the ſpirits of youth want no recruits: a little reſt is ſufficient.

As to the bad conſequences derived from exceſſive drinking, beſides filling the blood with bloated and vicious humours, and debauching the purity of the mind, as in the caſe of intemperate eating, it is attended with this peculiar evil, the loſs of our ſenſes. Hence follow frequent inconveniences and mortifications. We expoſe our follies—we betray our ſecrets—we are often impoſed upon—we quarrel with our friends —we lay ourſelves open to our enemies; and, in ſhort, make ourſelves the objects [72] of contempt, and the topics of ridicule to all our acquaintance.—Nor is it only the act of intoxication which deprives us of our reaſon during the prevalence of it; the habit of drunkenneſs ſoon beſots and impairs the underſtanding, and renders us at all times leſs fit for the offices of life.

We are next injoined "to keep our bodies in chaſtity." "Flee youthful luſts," ſays the apoſtle, "which war againſt the ſoul." And there is ſurely nothing which carries on a war againſt the ſoul more ſucceſsfully. Wherever we have a catalogue in ſcripture (and we have many ſuch catalogues) of thoſe ſins, which in a peculiar manner debauch the mind, theſe youthful luſts have always, under ſome denomination, a place among them.—To keep ourſelves free from all contagion of this [73] kind, let us endeavour to preſerve a purity in our thoughts—our words— and our actions.

Firſt, let us preſerve a purity in our thoughts. Theſe dark receſſes, which the eye of the world cannot reach, are the receptacles of theſe youthful luſts. Here they find their firſt encouragement. The entrance of ſuch impure ideas perhaps we cannot always prevent. We may always however prevent cheriſhing them: we may always prevent their making an impreſſion upon us: the devil may be caſt out, as ſoon as diſcovered.

Let us always keep in mind, that even into theſe dark abodes the eye of heaven can penetrate: that every thought of our hearts is open to that God, before whom we muſt one day [74] ſtand; and that however ſecretly we may indulge theſe impure ideas, at the great day of account, they will certainly appear in an awful detail againſt us.

Let us remember again, that if our bodies be the temples of the Holy Ghoſt, our minds are the very ſanctuaries of thoſe temples: and if there be any weight in the apoſtle's argument againſt polluting our bodies, it urges with double force againſt polluting our minds.

But above all other conſiderations, it behoves us moſt to keep our thoughts pure, becauſe they are the fountains from which our words and actions flow. "Out of the abundance of the heart the mouth ſpeaketh." Obſcene words and actions are only bad thoughts matured; and ſpring as naturally from [75] them, as the plant from its ſeed. It is the ſame vicious depravity carried a ſtep farther; and only ſhews a more confirmed, and a more miſchievous degree of guilt. While we keep our impurities in our thoughts, they debauch only ourſelves: bad enough, it is true. But when we proceed to words and actions, we let our impurities looſe: we ſpread the contagion, and become the corrupters of others.

Let it be our firſt care, therefore, to keep our thoughts pure. If we do this, our words and actions will be pure of courſe. And that we may be the better enabled to do it, let us uſe ſuch helps as reaſon and religion preſcribe. Let us avoid all company, and all books, that have a tendency to corrupt our minds; and every thing that can inflame our paſſions. He who allows [76] himſelf in theſe things, holds a parley with vice; which will infallibly debauch him in the end, if he do not take the alarm in time, and break off ſuch dalliance.

One thing ought to be our particular care, and that is, never to be unemployed. Ingenious amuſements are of great uſe in filling up the vacuities of our time. Idle we ſhould never be. A vacant mind is an invitation to vice.

LECTURE XX.

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Covetouſneſs the ſource of wickedneſs and miſery—a deſiring frame of mind —covetouſneſs conſiſtent with prodigality—particularly to be reſtrained in youth—duties of each ſtation— an active, uſeful life recommended— the proper motive to ſuch a life.

[79]WE are forbidden, next, "to covet, or deſire other men's goods."

There are two great paths of vice, into which bad men commonly ſtrike; that of unlawful pleaſure, and that of unlawful gain.—The path of unlawful pleaſure we have juſt examined; and have ſeen the danger of obeying the headſtrong impulſe of our appetites.— We have conſidered alſo an immoderate love of gain, and have ſeen diſhoneſty and fraud in a variety of ſhapes. But we have yet viewed them only as they relate to ſociety. We have viewed only the outward action. The rule before us, "We muſt not covet, nor deſire other men's goods," comes a ſtep nearer home, and conſiders the motive which governs the action.

[80]Covetouſneſs, or the love of money, is called in ſcripture "the root of all evil:" and it is called ſo for two reaſons; becauſe it makes us wicked, and becauſe it makes us miſerable.

Firſt, it makes us wicked. When it once gets poſſeſſion of the heart, it will let no good principle flouriſh near it. Moſt vices have their fits; and when the violence of the paſſion is ſpent, there is ſome interval of calm. The vicious appetite cannot always run riot. It is fatigued at leaſt by its own impetuoſity: and it is poſſible, that in this moment of tranquillity, a whiſper from virtue may be heard. But in avarice, there is rarely intermiſſion. It hangs, like a dead weight upon the ſoul, always pulling it to earth. We might as well expect to ſee a plant [81] grow upon a flint, as a virtue in the heart of a miſer.

It makes us miſerable as well as wicked. The cares and the fears of avarice are proverbial; and it muſt needs be that he, who depends for happineſs on what is liable to a thouſand accidents, muſt of courſe feel as many diſtreſſes, and almoſt as many diſappointments. The good man depends for happineſs on ſomething more permanent; and if his worldly affairs go ill, his great dependance is ſtill left.* But as wealth is the only god which the covetous man worſhips, (for "covetouſneſs," we are told, "is idolatry,") a diſappointment here, is a diſappointment [82] indeed. Be he ever ſo proſperous, his wealth cannot ſecure him againſt the evils of mortality; againſt that time, when he muſt give up all he values; when his bargains of advantage will be over, and nothing left but tears and deſpair.

But even a deſiring frame of mind, tho it be not carried to ſuch a length, is always productive of miſery. It cannot be otherwiſe. While we ſuffer ourſelves to be continually in queſt of what we have not, it is impoſſible that we ſhould be happy with what we have. In a word, to abridge our wants as much as poſſible, not to increaſe them, is the trueſt happineſs.

We are much miſtaken, however, if we think the man who hoards up his money, is the only covetous man. The [83] prodigal, though he differ in his end, may be as avaritious in his means.* The former denies himſelf every comfort; the latter graſps at every pleaſure. Both characters are equally bad in different extremes. The miſer is more deteſtable in the eyes of the world, becauſe he enters into none of its joys; but it is a queſtion, which is more wretched in himſelf, or more pernicious to ſociety.

As covetouſneſs is eſteemed the vice of age, every appearance of it among young perſons ought particularly to be diſcouraged; becauſe, if it gets ground at this early period, nobody can tell how far it may not afterwards proceed. And yet, on the other ſide, there may [84] be great danger of encouraging the oppoſite extreme. As it is certainly right, under proper reſtrictions, both to ſave our money, and to ſpend it, it would be highly uſeful to fix the due bounds on each ſide. But nothing is more difficult than to raiſe theſe nice limits between extremes. Every man's caſe, in a thouſand circumſtances, differs from his neighbour's: and as no rule can be fixed for all; every man, of courſe, in theſe diſquiſitions, muſt be left to his own conſcience. We are all indeed very ready to give our opinions how others ought to act. We can adjuſt with great nicety, what is proper for them to do; and point out their miſtakes with much preciſion: while nothing is neceſſary to us, but to act as properly as as we can ourſelves; obſerving as juſt a mean as poſſible between prodigality and avarice; and applying, in all our [85] difficulties, to the word of God, where theſe great land-marks of morality are the moſt accurately fixed.

We have now taken a view of what is prohibited in our commerce with mankind: let us next ſee what is injoined. (We are ſtill proceeding with thoſe duties, which we owe to ourſelves.) Inſtead of ſpending our fortune therefore in unlawful pleaſure, or increaſing it by unlawful gain; we are required "to learn, and labour truly (that is honeſtly) to get our own living, and to do our duty in that ſtate of life, unto which it ſhall pleaſe God to call us."—Theſe words will be ſufficiently explained by conſidering, firſt, that we all have ſome ſtation in life—ſome particular duties to diſcharge; and ſecondly, in what manner we ought to diſcharge them.

[86]Firſt, that man was not born to be idle, may be inferred from the active ſpirit, that appears in every part of nature. Every thing is alive; every thing contributes to the general good: even the very inanimate parts of the creation, plants, ſtones, metals, cannot be called totally inactive; but bear their part likewiſe in the general uſefulneſs. If then every part, even of inanimate nature, be thus employed, ſurely we cannot ſuppoſe it was the intention of the almighty father, that man, who is the moſt capable of employing himſelf properly, ſhould be the only creature without employment.

Again, that man was born for active life, is plain from the neceſſity of labour. If it had not been neceſſary, God would not originally have impoſed it. But without it, the body would become [87] enervated, and the mind corrupted. Idleneſs therefore is juſtly eſteemed the origin, both of diſeaſe and vice. So that if labour, and employment, either of body, or mind, had no uſe, but what reſpected ourſelves, they would be highly proper: but they have farther uſe.

The neceſſity of them is plain, from the want that all men have of the aſſiſtance of others. If ſo, this aſſiſtance ſhould be mutual; every man ſhould contribute his part. We have already ſeen, that it is proper, there ſhould be different ſtations in the world,—that ſome ſhould be placed high in life, and others low. The loweſt, we know, cannot be exempt from labour; and the higheſt ought not: though their labour, according to their ſtation, will be of a different kind. Some, we ſee, "muſt labour [88] (as the catechiſm phraſes it) to get their own living; and others ſhould do their duty in that ſtate of life, whatever that ſtate is, unto which it hath pleaſed God to call them." All are aſſiſted: all ſhould aſſiſt. God diſtributes, we read, various talents among men; to ſome he gives five talents, to others two, and to others one: but it is expected, we find, that notwithſtanding this inequality, each ſhould employ the talent that is given, to the beſt advantage: and he, who received five talents, was under the ſame obligation of improving them, as he who had received only one; and would, if he had hid his talents in the earth, have been puniſhed, in proportion to the abuſe. Every man, even in the higheſt ſtation, may find a proper employment, both for his time and fortune, if he pleaſe: and he may aſſure himſelf, that God, by placing [89] him in that ſtation, never meant to exempt him from the common obligations of ſociety, and give him a licence to ſpend his life in eaſe and pleaſure. God meant aſſuredly, that he ſhould bear his part in the general commerce of life,— that he ſhould conſider himſelf not as an individual, but as a member of the community; the intereſts of which he is under an obligation to ſupport, with all his power;—and that his elevated ſtation gives him no other pre-eminence, than that of being the more extenſively uſeful.

Having thus ſeen, that we have all ſome ſtation in life to ſupport—ſome particular duties to diſcharge; let us now ſee in what manner we ought to diſcharge them.

[90]We have an eaſy rule given us in ſcripture, on this head; that all our duties in life ſhould be performed "as to the Lord, and not unto man:" that is, we ſhould conſider our ſtations in life, as truſts repoſed in us by our maker; and as ſuch ſhould diſcharge the duties of them. What, though no worldly truſt be repoſed? What, though we are accountable to nobody upon earth? Can we therefore ſuppoſe ourſelves in reality leſs accountable? Can we ſuppoſe, that God, for no reaſon that we can divine, has ſingled us out, and given us a large proportion of the things of this world, (while others around us are in need), for no other purpoſe than to ſquander it away upon ourſelves? To God undoubtedly we are accountable for every bleſſing we enjoy. What mean, in ſcripture, the talents given, and the [91] uſe aſſigned; but the conſcientious diſcharge of the duties of life, according to the advantages, with which they are attended?

It matters not whether theſe advantages be an inheritance, or an acquiſition: ſtill they are the gift of God. Agreeably to their rank in life, it is true, all men ſhould live: human diſtinctions require it; and in doing this properly, every one around will be benefited. Utility ſhould be conſidered in all our expences. Even the very amuſements of a man of fortune ſhould be founded in it.

In ſhort, it is the conſtant injunction of ſcripture, in whatever ſtation we are placed, to conſider ourſelves as God's ſervants; and as acting immediately under his eye; not expecting our reward [92] among men; but from our great maſter who is in heaven. This ſanctifies, in a manner, all our actions: it places the little difficulties of our ſtation in the light of God's appointments; and turns the moſt common duties of life into acts of religion.

LECTURE XXI.

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Bad company—meaning of the phraſe— different claſſes of bad company—ill-choſen company—what is meant by keeping bad company—the danger of it from our aptneſs to imitate and catch the manners of others—from the great power and force of cuſtom —from our own bad inclinations.

[95]WE have now gone through our duty to God, our neighbour, and ourſelves; and ſhould proceed, in the order pointed out in the catechiſm, to conſider the lord's prayer: but it will not, perhaps, be amiſs to ſtep a little aſide, and but a little, for the ſake of one leſſon on a ſubject, which to youth is very important; and without the obſervance of which, every ſtation will be attended with its peculiar danger: the leſſon I mean reſpects the danger of keeping bad company.

"Evil communication, ſays the text, corrupts good manners." The aſſertion is general: and no doubt all people ſuffer from ſuch communication; but above all, the minds of youth will ſuffer; which are yet unformed, unprincipled, [96] unfurniſhed; and ready to receive any impreſſion.

But before we conſider the danger of keeping bad company, let us firſt ſee the meaning of the phraſe.

In the phraſe of the world, good company means faſhionable people. Their ſtations in life, not their morals are conſidered: and he, who aſſociates with ſuch, though they ſet him the example of breaking every commandment of the decalogue, is ſtill ſaid to keep good company.—I ſhould wiſh you to fix another meaning to the expreſſion; and to conſider vice in the ſame deteſtable light, in whatever company it is found; nay, to conſider all company in which it is found, be their ſtation what it will, as bad company.

[97]The three following claſſes will perhaps include the greateſt part of thoſe, who deſerve this appellation.

In the firſt, I ſhould rank all who endeavour to deſtroy the principles of chriſtianity—who jeſt upon ſcripture— talk blaſphemy—and treat revelation with contempt.

A ſecond claſs of bad company are thoſe, who have a tendency to deſtroy in us the principles of common honeſty and integrity. Under this head, we may rank gameſters of every denomination; and the low, and infamous characters of every profeſſion.

A third claſs of bad company, and ſuch as are commonly moſt dangerous to youth, includes the long catalogue of men of pleaſure. In whatever way [98] they follow the call of appetite, they have equally a tendency to corrupt the purity of the mind.

Beſides theſe three claſſes, whom we may call bad company, there are others who come under the denomination of ill-choſen company: trifling, inſipid characters of every kind; who follow no buſineſs—are led by no ideas of improvement—but ſpend their time in diſſipation and folly—whoſe higheſt praiſe it is, that they are only not vicious.—With none of theſe, a ſerious man would wiſh his ſon to keep company.

It may be aſked what is meant by keeping bad company? The world abounds with characters of this kind: they meet us in every place; and if we keep company [99] at all, it is impoſſible to avoid keeping company with ſuch perſons.

It is true, if we were determined never to have any commerce with bad men, we muſt, as the apoſtle remarks, "altogether go out of the world." By keeping bad company, therefore is not meant a caſual intercourſe with them, on occaſion of buſineſs; or as they accidentally fall in our way; but having an inclination to conſort with them—complying with that inclination—ſeeking their company, when we might avoid it—entering into their parties—and making them the companions of our choice. Mixing with them occaſionally, cannot be avoided.

The danger of keeping bad company, ariſes principally from our aptneſs to imitate and catch the manners and ſentiments [100] of others—from the power of cuſtom—from our own bad inclinations —and from the pains taken by the bad to corrupt us.*

In our earlieſt youth, the contagion of manners is obſervable. In the boy, yet incapable of having any thing inſtilled into him, we eaſily diſcover from his firſt actions, and rude attempts at language, the kind of perſons, with whom he has been brought up: we ſee the early ſpring of a civilized education; or the firſt wild ſhoots of ruſticity.

As he enters farther into life, his behaviour, manners, and converſation, all take their caſt from the company he keeps. Obſerve the peaſant, and the man of education; the difference is [101] ſtriking. And yet God hath beſtowed equal talents on each. The only difference is, they have been thrown into different ſcenes of life; and have had commerce with perſons of different ſtations.

Nor are manners and behaviour more eaſily caught; than opinions, and principles. In childhood and youth, we naturally adopt the ſentiments of thoſe about us. And as we advance in life, how few of us think for ourſelves? How many of us are ſatisfied with taking our opinions at ſecond hand?

The great power, and force of cuſtom forms another argument againſt keeping bad company. However ſeriouſly diſpoſed we may be; and however ſhocked at the firſt approaches of vice; this ſhocking appearance goes off, upon an [102] intimacy with it. Cuſtom will ſoon render the moſt diſguſtful thing familiar. And this is indeed a kind proviſion of nature, to render labour, and toil, and danger, which are the lot of man, more eaſy to him. The raw ſoldier, who trembles at the firſt encounter, becomes a hardy veteran in a few campaigns. Habit renders danger familiar, and of courſe indifferent to him.

But habit, which is intended for our good, may, like other kind appointments of nature, be converted into a miſchief. The well-diſpoſed youth, entering firſt into bad company, is ſhocked at what he hears, and what he ſees. The good principles, which he had imbibed, ring in his ears an alarming leſſon againſt the wickedneſs of his companions. But, alas! this ſenſibility is but of a day's continuance. The next [103] jovial meeting makes the horrid picture of yeſterday more eaſily endured. Virtue is ſoon thought a ſevere rule; the goſpel, an inconvenient reſtraint: a few pangs of conſcience now and then interrupt his pleaſures; and whiſper to him, that he once had better thoughts: but even theſe by degrees die away; and he who at firſt was ſhocked even at the appearance of vice, is formed by cuſtom, into a profligate leader of vicious pleaſures—perhaps into an abandoned tempter to vice.—So carefully ſhould we oppoſe the firſt approaches of ſin! ſo vigilant ſhould we be againſt ſo inſidious an enemy!

Our own bad inclinations form another argument againſt bad company. We have ſo many paſſions and appetites to govern; ſo many bad propenſities of different kinds to watch, that, amidſt [104] ſuch a variety of enemies within, we ought at leaſt to be on our guard againſt thoſe without. The breaſt even of a good man is repreſented in ſcripture, and experienced in fact, to be in a ſtate of warfare. His vicious inclinations are continually drawing him one way; while his virtue is making efforts another. And if the ſcriptures repreſent this as the caſe even of a good man, whoſe paſſions, it may be imagined, are become in ſome degree cool, and temperate, and who has made ſome progreſs in a virtuous courſe; what may we ſuppoſe to be the danger of a raw unexperienced youth, whoſe paſſions and appetites are violent and ſeducing, and whoſe mind is in a ſtill leſs confirmed ſtate? It is his part ſurely to keep out of the way of temptation; and to give his bad inclinations as little room as poſſible, to acquire new ſtrength.

LECTURE XXII.

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Ridicule one of the chief arts of corruption—bad company injures our characters, as well as manners—preſumption the forerunner of ruin— the advantages of good company equal to the diſadvantages of bad— cautions in forming intimacies.

[107]THESE arguments againſt keeping bad company, will ſtill receive additional ſtrength; if we conſider farther, the great pains taken by the bad to corrupt others. It is a very true, but lamentable fact, in the hiſtory of human nature, that bad men take more pains to corrupt their own ſpecies, than virtuous men do to reform them. Hence thoſe ſpecious arts, that ſhow of friendſhip, that appearance of diſintereſtneſs, with which the profligate ſeducer endeavours to lure the unwary youth; and at the ſame time, yielding to his inclinations, ſeems to follow rather than to lead him. Many are the arts of theſe corrupters; but their principal art is ridicule. By this they endeavour to laugh out of countenance all the better principles of their wavering proſelyte; and make him think contemptibly of [108] thoſe, whom he formerly reſpected: by this they ſtifle the ingenuous bluſh; and finally deſtroy all ſenſe of ſhame. Their cauſe is below argument. They aim not therefore at reaſoning. Raillery is the weapon they employ; and who is there, that hath the ſteadineſs to hear perſons and things, whatever reverence he may have had for them, the ſubject of continual ridicule, without loſing that reverence by degrees?

Having thus conſidered what principally makes bad company dangerous, I ſhall juſt add, that even were your morals in no danger from ſuch intercourſe, your characters would infallibly ſuffer. The world will always judge of you by your companions: and nobody will ſuppoſe, that a youth of virtuous principles himſelf, can poſſibly form a connection with a profligate.

[109]In reply to the danger ſuppoſed to ariſe from bad company, perhaps the youth may ſay, he is ſo firm in his own opinions, ſo ſteady in his principles, that he thinks himſelf ſecure; and need not reſtrain himſelf from the moſt unreſerved converſation.

Alas! this ſecurity is the very brink of the precipice: nor hath vice in her whole train a more dangerous enemy to you, than preſumption. Caution, ever awake to danger, is a guard againſt it. But ſecurity lays every guard aſleep. "Let him who thinketh, he ſtandeth," ſaith the apoſtle, "take heed, leſt he fall." Even an apoſtle himſelf did fall, by thinking, that he ſtood ſecure. "Though I ſhould die with thee," ſaid St. Peter to his maſter, "yet will I not deny thee." That very night, notwithſtanding this boaſted ſecurity, he repeated [110] the crime three ſeveral times. And can we ſuppoſe, that preſumption, which occaſioned an apoſtle's fall, ſhall not ruin an unexperienced youth? The ſtory is recorded for our inſtruction; and ſhould be a ſtanding leſſon againſt preſuming upon our own ſtrength.

In concluſion, ſuch as the dangers are, which ariſe from bad company, ſuch are the advantages, which accrue from good. We imitate, and catch the manners, and ſentiments of good men, as we do of bad. Cuſtom, which renders vice leſs a deformity, renders virtue more lovely. Good examples have a force beyond inſtruction, and warm us into emulation beyond precept: while the countenance and converſation of virtuous men encourage, and draw out into action every kindred diſpoſition of our hearts.

[111]Beſides, as a ſenſe of ſhame often prevents our doing a right thing in bad company; it operates in the ſame way in preventing our doing a wrong one in good. Our character becomes a pledge; and we cannot, without a kind of diſhonour, draw back.

It is not poſſible, indeed, for a youth, yet unfurniſhed with knowledge, (which fits him for good company) to chuſe his companions as he pleaſes. A youth muſt have ſomething peculiarly attractive, to qualify him for the acquaintance of men of eſtabliſhed reputation. What he has to do, is, at all events, to avoid bad company; and to endeavour, by improving his mind and morals, to qualify himſelf for the beſt.

Happy is that youth, who, upon his entrance into the world, can chuſe [112] his company with diſcretion. There is often in vice, a gayety, an unreſerve, a freedom of manners, which are apt at ſight to engage the unwary: while virtue, on the other hand, is often modeſt, reſerved, diffident, backward, and eaſily diſconcerted. That freedom of manners, however engaging, may cover a very corrupt heart: and this awkwardneſs, however unpleaſing, may veil a thouſand virtues. Suffer not your mind therefore, to be eaſily either engaged, or diſguſted at firſt ſight. Form your intimacies with reſerve: and if drawn unawares into an acquaintance you diſapprove, immediately retreat. Open not your hearts to every profeſſion of friendſhip. They, whoſe friendſhip is worth accepting, are, as you ought to be, reſerved in offering it. Chuſe your companions, not merely for the ſake of a few outward accompliſhments—for [113] the idle pleaſure of ſpending an agreeable hour; but mark their diſpoſition to virtue or vice; and, as much as poſſible, chuſe thoſe for your companions, whom you ſee others reſpect: always remembering, that upon the choice of your company depends in a great meaſure, the ſucceſs of all you have learned; the hopes of your friends; your future characters in life; and, what you ought above all other things to value, the purity of your hearts.

LECTURE XXIII.

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Of prayer in general—its firſt object is praiſe—a ſecond, to ſolicit the pardon of ſin—a third, to beg a ſupply of our wants—one of the advantages of prayer, to preſerve in our minds a ſenſe of God, and of our dependence upon him—together with a ſenſe of our duty; to which it contributes not only in a natural, but in a ſpiritual way—the qualifications of prayer conſidered—faith—humility—ſincerity— reſolutions of amendment—charity— to be offered through the merits of Chriſt—ejaculations of praiſe—petition—objections—praiſe, an abſurd homage—abſurd to inform God of our wants—abſurd to attempt by our prayers, to alter a ſtated courſe of things.

[117]BEFORE we enter upon the lord's prayer, which falls next under our examination, it may be proper to conſider prayer in general—the object, the advantages, and the qualifications of it; together with ſome of the moſt popular objections, which are made to it.

When we conſider the infinite diſtance between God and man—between that being, whom the heaven of heavens cannot contain; and man, with all the weakneſſes of mortality about him; it may at firſt appear matter of aſtoniſhment, that we are allowed any communication with ſo great a being. The diſtinctions, which worldly policy, and worldly pride, make among mankind, —among creatures of the ſame rank, cannot but raiſe our ideas ſtill higher of the goodneſs of God! When we ſee [118] man treating his fellow-creatures with petulance, and diſdain, upon the vile diſtinctions of ſtation, family, and fortune; what a leſſon to us is the goodneſs of God! Merciful, mild, and condeſcending to our weakneſſes, he liſtens to, and grants, the petitions of his meaneſt creatures.

The firſt great object of prayer is the praiſe of God. The works of creation naturally raiſe it: and the goodneſs of God, in continuing to us that being, which we cannot ourſelves preſerve; and the comforts which we cannot ourſelves procure; brings it home to our feelings. It is a duty, which every rational creature owes to his creator. It is alſo one of the beſt ſources of our happineſs. Simple praiſe, which conſiſts merely in extolling excellence, is a pleaſing theme. But when it is [119] excited by gratitude, it flows with ſtill greater pleaſure. Gratitude has a tendency to improve that happy diſpoſition of mind, which feels every enjoyment that it poſſeſſes.

A ſecond object of prayer is, to ſolicit the pardon of our ſins. God not only permits, but even injoins us to to do it: and he has appointed penitent prayer, as one of the means of obtaining pardon. It muſt ever be accompanied by confeſſion; as confeſſing a fault is one of the firſt ſteps towards amending it. In this humiliating employment, we have not only to deplore our own ſinfulneſs; but the loſt condition of human nature. Without being truly ſenſible of this, we can neither acknowledge the means, which God hath uſed to obviate it; nor be grateful for them.

[120]After thanking God for his paſt goodneſs, and endeavouring to make ourſelves as worthy as we can of future favours; it is the next object of prayer, to petition a ſupply of our wants. Among them the principal is, that of the aſſiſtance of God's holy ſpirit. It is the conſtant doctrine of ſcripture, that, however neceſſary our own endeavours are, to make us virtuous; they are not ſufficient alone to do it. Our own feelings and imperfections, in a thouſand inſtances, muſt convince us that this is the caſe. To counteract the depravity of nature, God hath promiſed us the divine aſſiſtance of his holy ſpirit: and earneſt prayer is the means he hath appointed for the attainment of that end. We are permitted alſo to pray for our temporal wants. This is indeed the niceſt and moſt delicate part of prayer. Too thankful [121] for paſt mercies we cannot be: too earneſt in ſoliciting the pardon of our ſins, and God's ſpiritual aſſiſtance, we cannot be: but ſo ſhort ſighted are we, that in begging a ſupply of our temporal wants, we may eaſily err. But on theſe heads, I ſhall be more full, in the explanation of the Lord's prayer.

Beſides praiſing God for his mercies; aſking pardon for our ſins; and beging a ſupply of our wants, which are the primary objects of prayer; there are other great advantages, which are cloſely connected with it.

Of theſe the firſt, is to preſerve in our minds a ſenſe of God, and of our dependence upon him. When we praiſe God, we are naturally impreſſed with an idea of his perfections; and when we beg the forgiveneſs of our ſins, and a [122] ſupply of our wants; we are as naturally reminded, that we are weak and ſinful creatures: that we are continually under the eye of an all-powerful Being; and are in hourly need of his protection, and favour. And if our prayers be conſtant, uniform, and fervent; theſe great truths will be impreſſed upon our minds, and become the leading principles of our lives.

Prayer is calculated alſo to impreſs us with a ſenſe of our duty; and to keep us ſteady in the practice of it. A virtuous wiſh is a ſtep towards virtue. A fervent prayer is ſtill a nearer advance. To pray ardently for an increaſe of virtue, even in a natural way, muſt increaſe it: and to pray frequently, muſt tend to preſerve it. Indeed, in the whole circle of chriſtian duties, perhaps there is not one, which has a [123] greater effect in forming the heart, than rational devotion.

After the advantages of prayer, let us conſider the qualifications of it: or, what concomitant circumſtances are neceſſary to make it an acceptable ſervice to God. It ſhould be founded in faith; and accompanied with humility, ſincerity, reſolutions of amendment, and charity. It ſhould alſo be offered up in the name, and through the merits of Chriſt.

It ſhould firſt be founded in faith. It is obvious to common ſenſe, that "he who cometh to God, muſt believe that he is; and that he is a rewarder of them, who diligently ſeek him:" otherwiſe, why ſhould we come to him at all? We ought therefore to truſt his promiſes, and put up our prayers in the [124] full aſſurance of being heard. Even men, when their word is plighted, expect this confidence. And ſhall we approach God with leſs confidence, than we do man?

Secondly, our prayers muſt be accompanied with humility. Humility is expected, even when we aſk a favour of our fellow-creatures. What humiliation then is due to God, from whom we have every thing to aſk; and before whom we have not the ſmalleſt merits to plead? An humble heart is in itſelf a pleaſing ſacrifice to God. The humility of the publican was half his prayer.

They ſhould be accompanied alſo with ſincerity. Mere lip-ſervice can never pleaſe God. It is a mockery of him. Indeed, if our minds are thoroughly [125] impreſſed with a ſenſe of God's power and goodneſs; and of our own weakneſs and dependence; our prayers will of courſe be ſincere: we ſhall find it leſs difficult to check the idle wanderings of our thoughts: we ſhall confeſs our ſins with an heartfelt contrition; and praiſe God with unfeigned thankfulneſs. I ſhall juſt add, that as we ſhould guard, on one hand, againſt an unanimate coldneſs, and inſenſibility; ſo ought we, on the other, to avoid all irrational fervour, in our devotions. The effuſions of a heated imagination, cannot be a pleaſing ſacrifice to an all-wiſe God.

But ſincere prayer is of little value in the ſight of God, if it be not accompanied with ſteady reſolutions of amendment. If the heart be not improved, devotion is dead. Its fruit is [126] loſt. To implore pardon for our ſins, and not endeavour to avoid them; is ſhewing ourſelves to be juſt ſo much in earneſt, as to own we are in the wrong; without attempting to get right.

One thing more is neceſſary to make our devotions acceptable to God; they ſhould be offered up in the ſpirit of charity. He who begs forgiveneſs at God's hands, in an unforgiving temper, may as well omit his prayers. He had better omit them. To his uncharitable temper, he only adds a new offence— that of an unworthy prayer. It is the conſtant language of ſcripture, that "with the ſame meaſure with which we mete, it ſhall be meaſured to us again. Give, and it ſhall be given unto you. Forgive, and ye ſhall be forgiven."

[127]But no human qualifications alone can carry up our prayers to the throne of grace. We muſt have other merits, beſides our own, to make them acceptable in the ſight of God—the all-ſufficient merits of our bleſſed Redeemer. He is the great mediator between God and man. A holy life makes his merits, ours. All our prayers therefore ſhould be offered up in his name, and through his moſt powerful mediation.

But in the Lord's prayer, no mention is made of the merits of Chriſt.

It is true; nor could there. When that prayer was compoſed, the great atonement was not made. How could it then be pleaded? But we are told, it ought to be pleaded, as ſoon as it was made. "Hitherto," ſaid our Saviour to his diſciples, a little before his paſſion, [128] "have ye aſked nothing in my name: but whatſoever you ſhall aſk the Father in my name, he will give it you."

When all theſe qualifications are united; when our prayers are founded in faith—when they are accompanied with humility, ſincerity, reſolutions of amendment, and charity—and laſtly, when they are offered up in the name, and through the merits of Chriſt; we may aſſure ourſelves, that they will be acceptable in the ſight of God.

I ſhall juſt add, on this ſubject, that beſides formal prayers, either public or private, a devout mind will find many opportunities of exerciſing itſelf, in the midſt even of buſineſs and pleaſure. An ejaculation of praiſe, a ſingle petition, raiſed from the heart, in one devout thought, unaccompanied by any external [129] act, will unqueſtionably find its way to heaven. This is literally having God in all our thoughts; and making our lives a continual prayer.

As reaſonable a duty, however, as prayer is, objections have been made to it.

Praiſe, it hath been ſaid, is an abſurd homage: as if the Almighty Father could be pleaſed with the empty praiſes of a poor inſignificant race of creatures. We are to do all, it ſeems, to the glory of God. What glory can God receive from our doings? Doth his name in any reſpect depend upon the breath of man?

To this objection we anſwer, that if the real exaltation of God's glory, or if any addition to his happineſs, be ſuppoſed [130] to be the intention of praiſe; the idea indeed were very abſurd. But certainly with regard to man; no employment can be more adapted to his nature, or in itſelf more rational, than to praiſe his creator. It reminds him of all thoſe great attributes, which, as he praiſes them, he learns to imitate. It reminds him of that infinite wiſdom and power, on which he ought always to depend. It reminds him of that tenderneſs, and indulgence, which he has ſo often experienced, and which he ought ever to praiſe.

When we are ordered therefore to do every thing for the glory of God, the expreſſion is merely adapted to common acceptation; and alludes to the glory of earthly princes, which good ſubjects advance by obeying the laws. The higheſt glory therefore, according to [131] our ideas, which God can receive from his creatures, ariſes from their obedience to his commands.

But it is abſurd, replies the objector, to inform God of our wants: nay ſuch information amounts almoſt to a denial of his omniſcience.

Undoubtedly, if it were the intention of the petitioner to inform God; but this never enters into the idea of a prayer. God hath injoined us to pray for a ſupply of our wants, as a mean of receiving it. In what manner prayer is efficacious to this purpoſe, it is not for us to inquire. One thing is very obvious, that dependant creatures ought always to be reminded of their dependent ſtate; and of that Being, from whoſe bounty they receive every thing they enjoy. And nothing ſurely can [132] be better calculated than prayer, to promote this wiſe end.

But is not prayer an abſurd attempt to alter the ſtated courſe of things? And is it not high preſumption to imagine, that God will alter it for the ſake of our petitions?

The objection is founded in ignorance. Do we know what is the ſtated courſe of things? Do we know whether there even exiſts what the objector calls a ſtated courſe? Or whether God may not reſerve all events, as far as free agents are concerned, in a mutable condition, dependant on circumſtances.

In whatever way our prayers are efficacious, it is not our part to inquire. We have the Almighty's expreſs command for this intercourſe with him; and [133] therefore we ought with thankfulneſs to comply. He who gave the command, knows beſt how to make the compliance with it effectual.

LECTURE XXIV.

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Occaſion on which the Lord's prayer was compoſed—general idea of it— diviſion into five parts—the firſt contains an addreſs of praiſe—explanation of the word Father, when applied to God—of the word heaven— The ſecond part contains a petition for the general good of mankind— meaning of hallowing God's name— thy kingdom come—thy will be done.

[137]HAVING thus conſidered prayer in general, let us now conſider the Lord's prayer.

This prayer was compoſed by our Saviour, upon a requeſt which his diſciples made him; to "teach them to pray, as John taught his diſciples." Much of the ſubſtance of it is ſuppoſed to have been taken from the Jewiſh forms, then in uſe; from which our Saviour, as it appears, ſelecting proper parts, adapted them to his own purpoſe. This mode of compoſing a prayer was agreeable to his uſual practice; which was to give as little offence as poſſible to the prejudices of men. In forming a prayer, therefore, he choſe rather to take in part what he found already eſtabliſhed, than to compoſe one entirely anew.

[138]This prayer was not only intended as a form of prayer in itſelf, but alſo as a model to ſhew us how to faſhion our prayers. We have the great lines of rational devotion marked out; to which we may adapt our own exigencies. This ſeems implied in the introduction; "After this manner pray ye." As if our Saviour had ſaid, The preciſe form of words here given you, needs not always be adhered to: but let it be your general direction.

The Lord's prayer ſeems to admit an eaſy diviſion into five parts.

The firſt contains an invocation of praiſe: "Our Father, which art in heaven."

The ſecond contains a petition for the general good of mankind; "Hallowed [139] be thy name; thy kingdom come; thy will be done on earth, as it is in heaven."

The third part contains a petition for temporal bleſſings: "Give us this day our daily bread."

The fourth, for ſpiritual: "And forgive us our treſpaſſes, as we forgive them that treſpaſs againſt us; and lead us not into temptation; but deliver us from evil."

The fifth concludes with a profeſſion of our faith. "For thine is the kingdom, the power, and the glory, for ever and ever."

PART I.

[140]

The firſt part contains an invocation of praiſe. "Our father which art in heaven."

The Jews, as far as appears, were not allowed the uſe of this addreſs to God. At leaſt they had no idea of it in a chriſtian ſenſe. They were taught rather to addreſs him by ſome ſuch awful title, as the "lord Jehovah—the lord of hoſts—or the lord who taketh vengeance." His power, rather than his goodneſs, was the leading character under which they acknowledged him. But the chriſtian diſpenſation allows us to addreſs the deity under the tender name of father. "We have received the ſpirit of adoption, whereby we cry abba, father. The ſpirit itſelf beareth witneſs [141] with our ſpirit, that we are the children of God: and if children, then heirs; heirs of God, and joint heirs with Chriſt." Under the gracious appellation of father, we not only acknowledge God as the creator, and preſerver of the world; but hope from him, as a child expects from his parent, the ſupply of our wants, aſſiſtance in our difficulties, indulgence to our failings, and pardon for our faults: and theſe kindneſſes in a greater degree, proportioned to his greater goodneſs, and power.

By the word heaven, the Jewiſh language frequently underſtands pre-eminence. A city exalted to heaven, means only a city raiſed to an extraordinary height of power. When we addreſs God therefore in heaven, we are not taught to conceive him as ſtationed in any particular place of abode: God is preſent, [142] we know, on earth, as well as in heaven; every where, as well as any where. When we addreſs ourſelves therefore to God in heaven, we mean only to addreſs ourſelves to that God, who is omnipotent, and ſupreme.

PART II.

After the invocation, the prayer begins, in the ſpirit of chriſtian benevolence, with a petition for the general good of mankind: "Hallowed be thy name—thy kingdom come—thy will be done on earth, as it is in heaven."

God's name is hallowed, or religiouſly honoured, when his creatures have juſt ſentiments of him. When we pray therefore, that God's name may be hallowed; we pray, that mankind may have their minds impreſſed with juſt ideas of [143] his wiſdom, power, juſtice, and other attributes. In a word, we pray, that all mankind may love, and fear him, as their great benefactor, and judge,—and that, in the ſcripture language, "they may ſanctify the Lord God in their hearts."

We farther pray, that mankind may not only have juſt ſentiments of the deity; but may be partakers alſo with us in the purity of religion. "Thy kingdom come."

By kingdom, in the new teſtament, or the "kingdom of heaven," is generally meant the chriſtian religion. When John the baptiſt preached, ſaying, "the kingdom of heaven is at hand;" he meant the goſpel, or the chriſtian religion, is about to be eſtabliſhed. When we pray, therefore, that "God's kingdom [144] may come;" we pray, that the chriſtian religion, in its full purity and perfection, may be eſtabliſhed throughout the world; as what muſt be moſt conducive to the happineſs of it. This is yet, we ſee, far from being the caſe. Great part of the world never heard of chriſtianity. Great part of it, though they have heard of Chriſt, yet acknowledge him not. A large portion even of the chriſtian world debaſe chriſtianity almoſt into heatheniſm: and great numbers, even where we ſuppoſe chriſtianity purely profeſſed, deny the power of it, by leading wicked lives. Great reaſon therefore have we to pray, that God's "kingdom may come."—We have ground to hope, from many parts of the prophetic writings, that at length "the fulneſs of the gentiles ſhall come in." And for this event we devoutly pray; "when the day ſtar ſhall ariſe to all the [145] world; and the people, which ſit in darkneſs, ſhall ſee a great light:" when the whole race of mankind ſhall join in the pſalmiſt's triumphant ſong, "the Lord reigneth, let the earth rejoice: yea the multitude of the iſles ſhall be glad thereof."

In conſequence of men's having juſt notions of God, and a true religion to direct them; we pray, that their lives may be anſwerable to ſuch advantages; and that God may be obeyed by mankind on earth, as far as human frailty will permit, as he is by the angels in heaven: "Thy will be done on earth, as it is in heaven."—Angelic obedience we conceive to be perfect: human obedience, we know, is very defective. Lifeleſs, and inanimate in our devotions—negligent at beſt in our practice —our moſt plauſible actions ſpringing [146] often from unworthy motives; great reaſon have we to pray, that we, and all mankind may give the beſt proof of our religious principles, by emulating the prompt obedience of angels; and "doing God's will on earth, as it is done in heaven.

LECTURE XXV.

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The third part contains a prayer for the ſupply of our wants—firſt of a temporal kind—the neceſſaries of life, all we are allowed to pray for—the fourth part contains a prayer for the ſupply of our ſpiritual wants—the forgiveneſs of our ſins—and the aſſiſtance of God's holy ſpirit—the phraſe "lead us not into temptation," conſidered—the fifth part contains an acknowlegement of God's power, and our gratitude—a paraphraſe of the whole.

PART III.

[149]

AFTER praying for the general good of mankind; we are inſtructed to pray for the ſupply of our own wants. Theſe are of two kinds, temporal and ſpiritual.

And firſt, we are allowed to pray for temporal things. "Give us this day our daily bread," is all we are allowed: and it cannot poſſibly, by any mode of interpretation, extend to more, than the neceſſaries of life. It is a common analogy in language, to make ſome principal thing ſtand for many of the ſame kind. Thus the word faith often ſtands for the whole of religion; tho it is only a part. And thus the word bread, in the paſſage before us, ſtands for all the neceſſaries of life; of which it is the principal. For the neceſſaries of life then we [150] are allowed to pray; but not for the ſuperfluities of it. We muſt pray in general terms; but muſt not particularize. For ſpiritual things, we are at full liberty; becauſe here we cannot err: but with regard to temporal, ſo circumſcribed is all our knowledge, that if we go farther, we may run into error; and in a thouſand inſtances, ask for things, which may prove our ruin. The apoſtle warns us againſt thoſe, "who aſk amiſs, that they may conſume it upon their luſts."

There is ſomething ſingular in the repetition of the words, this day, and daily; as if human nature, ſo apt to err on this ſubject, were doubly cautioned not to be ſolicitous to lay up a great ſtore for the future: but, to be ſatiſfied with a moderate proviſion; and that we ſhould not ſeem to form in our [151] hearts, that wicked wiſh of placing ourſelves in a ſtate independent of God. "Thou fool, this night ſhall thy ſoul be required of thee;" is a dreadful ſentence upon record againſt ſuch folly.

PART IV.

Being permitted, with theſe reſtrictons, to pray for temporal things; we are allowed a larger ſcope with regard to ſpiritual. On this head, we have two things to pray for—that God would pardon our paſt ſins; and aſſiſt us in avoiding ſin for the future. Both theſe requeſts are contained in the following words: "Forgive us our treſpaſſes, as we forgive them that treſpaſs againſt us; and lead us not into temptation, but deliver us from evil."

[152]Firſt then, we are to beg of God forgiveneſs of our paſt ſins; and a chriſtian knows, upon what conditions only they will be forgiven. Without a thorough repentance of them—ſuch a repentance, as ends in a reformed life, we know, it is in vain to expect forgiveneſs.

Something more alſo is required. We are inſtructed to approach the throne of God in a forgiving temper towards others; when we petition forgiveneſs for ourſelves: agreeably to thoſe paſſages of ſcripture, in which we are told, "that unleſs we forgive others, our heavenly father will not forgive us;" and that, "when we come to the altar, and there remember that we are at enmity with our neighbour; we muſt firſt be reconciled to him, before we preſume to offer our gift: that is, before we make our ſupplication to God. The forgiveneſs [153] of others, therefore, we ſee, tho not the abſolute condition of our own forgiveneſs, is however a neceſſary qualification. Tho alone, it cannot obtain our pardon; yet, at the ſame time, our pardon cannot be obtained without it. Nay, whoever uſes the Lord's prayer in an unforgiving temper; inſtead of begging a bleſſing, begs a curſe. He begs that God "will forgive him, as he forgives others;" that is, he propoſes his own uncharitable temper as the only rule, by which he wiſhes himſelf to be judged.

Having thus prayed, that God would forgive our paſt ſins; we next beg his aſſiſtance in avoiding ſin for the future. It hath already been obſerved, that in this prayer, no mention is made of the merits of Chriſt; as the great atonement was not then offered. We may obſerve [154] alſo, that no mention is made of the Holy Spirit of God; which was not then promiſed. And yet even then, we ſee, men were ordered to pray for the aſſiſtance of God; to lead them out of temptation, and deliver them from evil. In what way God aſſiſted his faithful ſervants under the old diſpenſation; or how that mode of divine aſſiſtance differed from the aſſiſtance now afforded us under the diſpenſation of grace; is a queſtion of very little importance. Certain it is, that God always did aſſiſt his ſervants; and never left himſelf without a witneſs of his goodneſs in the moral, as well as in the natural world. But though this prayer was compoſed before the ſpirit of truth was promiſed; and when man, of courſe, could not uſe the petition for God's aſſiſtance in that ſenſe, in which it was afterwards uſed by chriſtians; yet the chriſtian ſenſe [155] ought certainly to be the ſenſe in which it ſhould now be uſed. When we pray therefore for God's aſſiſtance to "deliver us from evil;" we pray for it in that way, in which God hath graciouſly promiſed it in the goſpel; that is, through his Holy Spirit.

The mode of expreſſion is rather ſingular in the phraſe, "Lead us not into temptation." It immediately occurs, how can God lead us into temptation? God, St. James tells us, "tempteth no man."

But the phraſe, according to the jewiſh idiom, means no more, than that God would lead us out of temptation: that he would not ſuffer us, in the ſcripture-language, to be "tempted above our ſtrength; but that he would, with the temptation, make a way to eſcape." The purport of the petition therefore is, [156] that he would graciouſly conduct us through all the moral difficulties of this life; and that finally, having paſſed our pilgrimage here upon earth, he would take us to himſelf, ſafe from all our dangers; and grant us peace in a happy immortality.

Surrounded by dangers, and difficulties of every kind, great reaſon have we for theſe petitions. Every object around us—every period of age—every ſtation of life—every temper of mind—our paſſions—our appetites—our imagination—our very reaſon—all conſpire in furniſhing abundant matter either to miſlead or to ſeduce us. The poor are tempted to diſhoneſty, and to repine at God: the rich are tempted by wantonneſs to forget him. The life of buſineſs, and the life of leiſure, abound equally with temptations. The man of [157] commerce with the world, finds them in company: nor can the recluſe avoid them in ſolitude. Thus ſurrounded by temptations, human power is inſufficient to carry us ſafely through them. To heaven therefore we muſt pray for aſſiſtance. "With God all things are poſſible." His power co-operating with our endeavours, will enable us to meet our adverſary on ſuperior ground. "It can lead us out of temptation; and deliver us from evil."

PART V.

Having thus put up our petitions to God, we conclude with an aſſurance of our firmeſt confidence in him. Faith, we know, is one of the greateſt requiſites of prayer. If we do not believe that God is able to grant our petitions, it is idle to make them. We pray therefore [158] to God—becauſe, "his is the kingdom, the power, and the glory, for ever, and ever." He is the ſupreme diſpoſer of all events: and his power, like his goodneſs, is above conception. We have the firmeſt confidence therefore, that he is both able and willing to grant all our reaſonable petitions.

The whole prayer then, according to this explanation, may be thus paraphraſed:

O thou beneficent Being, our creator, preſerver, and father, have mercy upon the whole race of mankind. May we all have juſt ſentiments of thee. May thy true religion be eſtabliſhed throughout the world; and may men feel its influence; live ſuitably to its precepts; and emulate, in their obedience, the bleſſed ſpirits of heaven.— [159] Grant us ſuch a ſhare of this world's good, as thou ſeeſt moſt proper for us. We aſk not for wealth, or power. Grant us the neceſſaries of life—the reſt we ſubmit to thee: and may we never, through the influence of the world, forget our dependence upon thee—Grant, O Lord, that we may make ourſelves proper objects of thy mercy and forgiveneſs. May we have a thorough ſenſe of our own unworthineſs; and may that lead us to contrition, penitence, and ſteady reſolutions of amendment. And may we never preſume to aſk thy forgiveneſs in an unforgiving temper.— Amidſt all the temptations and difficulties of this world, be thou preſent with us. Let us not be tempted above our ſtrength; but let thy gracious ſpirit always conduct us. May we exert our own beſt endeavours in reſiſting the temptations which ariſe from the various [160] deluding objects of the world; and may thy gracious aid render thoſe endeavours ſucceſsful. So that finally having finiſhed our courſe, we may, after this ſtate of trial upon earth, be received into the eternal manſions of thy heavenly kingdom. Hear our petitions, O Lord, which are put up in the fulleſt confidence and faith in thee. We acknowledge thy power, and truſt in thy goodneſs, for a proper ſupply of all our wants.

LECTURE XXVII.

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Nature of poſitive duties—definition of a ſacrament—its original meaning— the ſeveral parts of the definition explained—ſacrament of baptiſm—ſignificancy of water as a ſign—baptiſm of infants.

[163]WE have now conſidered the great duties of faith and obedience; in which conſiſts the ſum of religion. Theſe we commonly call morally right, or right in their own nature.

Beſides theſe, there is another ſpecies of duties, which are called poſitive. In their own nature they are indifferent; but are rendered binding, only as they are appointed by divine authority.

The Jews were burdened with a heavy load of theſe poſitive duties. One may almoſt ſay, the ſpirit of the Moſaic law conſiſted in them. In ceremonies alſo conſiſted entirely the religion of the heathens. All they knew indeed of religion was a burthenſome ritual, made up of external acts, which had no reference to life, and manners.

[164]Never was any ſyſtem of religion ſo free from the burden of ceremonies as chriſtianity; never was any religion ſo purely addreſſed to the heart. The two ſacraments, of baptiſm, and the Lord's ſupper, are the only ceremonies ordained by Chriſt; both certainly very appoſite—baptiſm, as an outward teſtimony of our entrance into the chriſtian religion; and the Lord's ſupper, as an outward teſtimony of our continuance in it. The former, of courſe, is adminiſtred only once; the latter, frequently.

The ſhort account of the ſacraments, contained in the catechiſm, conſiders three points; the nature of a ſacrament in general—the nature of the ſacrament of baptiſm — and the nature of the Lord's ſupper.

[165]With regard to the nature of a ſacrament in general, it is firſt aſked, how many ſacraments Chriſt hath ordained?

The anſwer is, Two only, as generally neceſſary to ſalvation; viz. baptiſm, and the ſupper of the Lord.

This queſtion points chiefly at the papiſts, who hold ſeven ſacraments— baptiſm, the Lord's ſupper, confirmation, matrimony, penance, orders, and extreme unction. Now as the word ſacrament is no where defined in ſcripture; we have no objection to a dozen ſacraments, inſtead of ſeven, if the papiſts chuſe it: all we contend for, is, that none of them ſhould be placed upon an equal footing with baptiſm and the Lord's ſupper; which, according to our definition of a ſacrament, [166] are the only two that are ordained by Chriſt.

The word ſacrament originally implied the oath which ſoldiers took to their leader; and under this idea it was firſt adopted into the language of religion. But its meaning, in the earlier ages, was very indefinite: and we find it uſed among the writers of the firſt centuries, to expreſs any thing myſterious in religion. By degrees, it obtained a cloſer acceptation; and among proteſtants was, at length, confined merely to baptiſm, and the Lord's ſupper. However, ſtill unfortunately, the old idea of a myſtery in ſome degree cleaves to it; and has been of prejudice to one of theſe rites eſpecially; which in itſelf ſeems to be as ſimple, as it is ſignificant.

[167]We define a ſacrament to be an outward, and viſible ſign of an inward and ſpiritual grace; ordained by Chriſt himſelf as a means, whereby we receive the ſame, and a pledge to aſſure us thereof.

In a ſacrament, there muſt firſt be an outward, viſible ſign of an inward and ſpiritual grace; that is, a ſenſible repreſentation of ſome benefit received.

A ſacrament muſt, ſecondly, be diſtinguiſhed from other ceremonies, by being ordained by Chriſt. Common ceremonies the church may decree, and abrogate at pleaſure. They are uſeful merely for the ſake of order; and under different circumſtances, different ceremonies may take place. But a ſacrament, as ordained by Chriſt, is of perpetual obligation.

[168]Laſtly, a ſacrament is a means whereby we receive the grace of God, and a pledge to aſſure us thereof.—The goſpel, we know, is a gracious covenant between God and man. On our part, the conditions are faith, and obedience. On God's part, the forgiveneſs of our ſins, and eternal life. Now the ſacraments of baptiſm, and the Lord's ſupper, are the appointed means, whereby we receive, or declare our acceptance of theſe conditions; and our reſolution of obſerving them. And on God's part, they are a kind of pledge, and ſecurity, that theſe gracious conditions ſhall be performed. Seals, and ſignatures, are viſible ſigns, which have in all ages been thought neceſſary in the execution of a covenant: they are neceſſary to reduce into a formal act, what would otherwiſe be only an intention of the mind. In conformity to human ideas, [169] God thought fit to appoint circumciſion, as a ratification of the Jewiſh covenant. St. Paul mentions it under the idea of a * ſeal, by which that covenant was confirmed.—Under the ſame idea, the two ſacraments were appointed; and may be conſidered, on God's part, as his ſeals to the covenant of grace: or, (as it is here phraſed) pledges to aſſure us thereof.

A ſacrament, in general, being thus defined, the ſacrament of baptiſm is next conſidered; in which, if we conſider the inward grace, we ſhall ſee how aptly the ſign repreſents it.—The inward grace, or thing ſignified, we are told, is "a death unto ſin, and a new birth unto righteouſneſs:" by which is [170] meant that great renovation of nature, that purity of heart, which the chriſtian religion is intended to produce. And ſurely there cannot be a more ſignificant ſign of this than water, on account of its cleanſing nature. As water refreſhes the body, and purifies it from all contracted filth; it aptly repreſents that renovation of nature, which cleanſes the ſoul from the impurities of ſin. Water indeed, among the ancients, was more adapted to the thing ſignified, than it is at preſent among us. They uſed immerſion in baptiſing: ſo that the child being dipped into the water, and raiſed out again; baptiſm with them was more ſignificant of a new birth unto righteouſneſs. But though we, in theſe colder climates, think immerſion an unſafe practice; yet the original meaning is ſtill ſuppoſed.

[171]It is next aſked, What is required of thoſe who are baptiſed? To this we anſwer, "Repentance, whereby they forſake ſin; and faith, whereby they ſtedfaſtly believe the promiſes of God, made to them in that ſacrament."

The primitive church was extremely ſtrict on this head. In thoſe times, before chriſtianity was eſtabliſhed, when adults offered themſelves to baptiſm, no one was admitted, till he had given a very ſatisfactory evidence of his repentance; and till, on good grounds, he could profeſs his faith in Chriſt: and it was afterwards expected from him, that he ſhould prove his faith, and repentance, by a regular obedience, during the future part of his life.

If faith, and repentance, are expected at baptiſm; it is a very natural queſtion, [172] Why then are infants baptiſed, when, by reaſon of their tender age, they can give no evidence of either?

Whether infants ſhould be admitted to baptiſm, or whether that ſacrament ſhould be deferred till years of diſcretion; is a queſtion in the chriſtian church, which hath been agitated with ſome animoſity. Our church by no means looks upon baptiſm as neceſſary to the infant's ſalvation.* No man acquainted with the ſpirit of chriſtianity, can conceive, that God will leave the ſalvation of ſo many innocent ſouls in [173] the hands of others. But the practice is conſidered as founded upon the uſage of the earlieſt times: and the church obſerving, that circumciſion was the introductory rite to the jewiſh covenant; and that baptiſm was intended to ſucceed circumciſion; it naturally ſuppoſes, that baptiſm ſhould be adminiſtred to infants, as circumciſion was. The church, however, in this caſe, hath provided ſponſors; who make a profeſſion of obedience in the child's name. But the nature and office of this proxy hath been already examined, under the head of our baptiſmal vow.

LECTURE XXVIII.

[]

Sacrament of the Lord's ſupper—its end—ſignificancy of its ſymbols— the words "verily and indeed taken" explained—frame of mind requiſite on receiving it—other ends in the ſacrament, beſides thoſe propoſed.

[177]HAVING thus conſidered the ſacrament of baptiſm, the catechiſm proceeds laſtly to the ſacrament of the Lord's ſupper.

The firſt queſtion is an inquiry into the original of the inſtitution: "Why was the ſacrament of the Lord's ſupper ordained?"

It was ordained, we are informed,— "for the continual remembrance of the ſacrifice of the death of Chriſt; and of the benefits which we receive thereby."

In examining a ſacrament in general, we have already ſeen, that both baptiſm, and the Lord's ſupper, were originally inſtituted as the "means of receiving the grace of God; and as pledges to aſſure us thereof."

[178]But beſides theſe primary ends, they have each a ſecondary one; in repreſenting the two moſt important truths of religion; which gives them more force, and influence. Baptiſm, we have ſeen, repreſents that renovation of our ſinful nature, which the goſpel was intended to introduce: and the peculiar end, which the Lord's ſupper had in view, was the ſacrifice of the death of Chriſt; with all the benefits which ariſe from it—the remiſſion of our ſins—and the reconciliation of the world to God. "This do," ſaid our Saviour, (alluding to the paſſover, which the Lord's ſupper was deſigned to ſuperſede) not as hitherto, in memory of your deliverance from Egypt; but in memory of that greater deliverance, of which the other was only a type: "Do it in remembrance of me."

[179]The outward part, or ſign of the Lord's ſupper, is "bread and wine"— the things ſignified are the "body and blood of Chriſt."—In examining the ſacrament of baptiſm, I endeavoured to ſhew, how very apt a ſymbol water is in that ceremony. Bread and wine alſo are ſymbols equally apt in repreſenting the body and blood of Chriſt: and in the uſe of theſe particular ſymbols, it is reaſonable to ſuppoſe, that our Saviour had an eye to the Jewiſh paſſover; in which it was a cuſtom to drink wine, and to eat bread. He might have inſtituted any other apt ſymbols for the ſame purpoſe; but it was his uſual practice, through the whole ſyſtem of his inſtitution, to make it, in every part, as familiar as poſſible: and for this reaſon he ſeems to have choſen ſuch ſymbols as were then in uſe; that he might give as little offence, [180] as poſſible, in a matter of indifference.

As our Saviour, in the inſtitution of his ſupper, ordered both the bread and the wine to be received; it is certainly a great error in papiſts, to deny the cup to the laity. They ſay indeed, that, as both fleſh and blood are united in the ſubſtance of the human body; ſo are they in the ſacramental bread; which, according to them, is changed, or, as they phraſe it, tranſubſtantiated into the real body of Chriſt. If they have no other reaſon, why do they adminiſter wine to the clergy? The clergy might participate equally of both in the bread.—But the plain truth is, they are deſirous, by this invention, to add an air of myſtery to the ſacrament, and a ſuperſtitious reverence to the prieſt; as if he, being endowed with ſome peculiar [181] holineſs, might be allowed the uſe of both.

There is a difficulty in this part of the catechiſm, which ſhould not be paſſed over. We are told, that "the body and blood of Chriſt are verily, and indeed taken, and received by the faithful in the Lord's ſupper." This expreſſion ſounds very like the popiſh doctrine, juſt mentioned, of tranſubſtantiation. The true ſenſe of the words undoubtedly is, that the faithful believer only, verily and indeed receives the benefit of the ſacrament: but the expreſſion muſt be allowed to be inaccurate, as it is capable of an interpretation ſo entirely oppoſite to that which the church of England hath always profeſſed.—I would not willingly ſuppoſe, as ſome have done, that the compilers of the catechiſm meant to manage [182] the affair of tranſubſtantiation with the papiſts. It is one thing to ſhew a liberality of ſentiment in matters of indifference; and another to ſpeak timidly, and ambiguouſly, where eſſentials are concerned.

It is next aſked, What benefits we receive from the Lord's ſupper? To which it is anſwered, "The ſtrengthening and refreſhing of our ſouls by the body and blood of Chriſt, as our bodies are by the bread and wine." As our bodies are ſtrengthened and refreſhed, in a natural way, by bread and wine; ſo ſhould our ſouls be, in a ſpiritual way, by a devout commemoration of the paſſion of Chriſt. By gratefully remembering what he ſuffered for us, we ſhould be excited to a greater abhorrence of ſin, which was the cauſe of his ſufferings. Every time we partake [183] of this ſacrament, like faithful ſoldiers, we take a freſh oath to our leader; and ſhould be animated anew, by his example, to perſevere in the ſpiritual conflict, in which, under him, we are engaged.

It is laſtly aſked, "What is required of them, who come to the Lord's ſupper?" To which we anſwer, "That we ſhould examine ourſelves, whether we repent us truly of our former ſins— ſtedfaſtly purpoſing to lead a new life— have a lively faith in God's mercy through Chriſt—with a thankful remembrance of his death; and to be in charity with all men."

That pious frame of mind is here, in very few words, pointed out; which a Chriſtian ought to cheriſh, and cultivate in himſelf at all times; but eſpecially, [184] upon the performance of any ſolemn act of religion. Very little indeed is ſaid in ſcripture, of any particular frame of mind, which ſhould accompany the performance of this duty; but it may eaſily be inferred from the nature of the duty itſelf.

In the firſt place, "we ſhould repent us truly of our former ſins; ſtedfaſtly purpoſing to lead a new life." He who performs a religious exerciſe, without being earneſt in this point; adds only a phariſaical hypocricy to his other ſins. Unleſs he ſeriouſly reſolve to lead a good life, he had better be all of a piece; and not pretend, by receiving the ſacrament, to a piety which he does not feel.

Theſe "ſtedfaſt purpoſes of leading a new life," form a very becoming exerciſe [185] to chriſtians. The lives even of the beſt of men afford only a mortifying retroſpect. Though they may have conquered ſome of their worſt propenſities; yet the triumphs of ſin over them, at the various periods of their lives, will always be remembered with ſorrow; and may always be remembered with advantage; keeping them on their guard for the future, and ſtrengthening them more and more in all their good reſolutions of obedience.—And when can theſe meditions ariſe more properly, than when we are performing a rite, inſtituted on purpoſe to commemorate the great atonement for ſin?

To our repentance, and reſolutions of obedience, we are required to add "a lively faith in God's mercy through Chriſt; with a thankful remembrance of his death." We ſhould impreſs ourſelves [186] with the deepeſt ſenſe of humility —totally rejecting every idea of our own merit—hoping for God's favour only through the merits of our great Redeemer—and with hearts full of gratitude, truſting only to his all-ſufficient ſacrifice.

Laſtly, we are required, at the celebration of this great rite, to be "in charity with all men." It commemorates the greateſt inſtance of love that can be conceived; and ſhould therefore raiſe in us correſpondent affections. It ſhould excite in us that conſtant flow of benevolence, in which the ſpirit of religion conſiſts; and without which indeed we can have no religion at all. Love is the very diſtinguiſhing badge of chriſtianity: "By this," ſaid our great Maſter, "ſhall all men know that ye are my diſciples."

[187]One ſpecies of charity ſhould, at this time, never be forgotten; and that is, the forgiveneſs of others. No acceptable gift can be offered at this altar, but in the ſpirit of reconciliation. —Hence it was, that the ancient chriſtians inſtituted, at the celebration of the Lord's ſupper, what they called love-feaſts. They thought, they could not give a better inſtance of their being in perfect charity with each other; than by joining, all ranks together, in one common meal.—By degrees, indeed, this well-meant cuſtom degenerated; and it may not be amiſs to obſerve here, that the paſſages * in which theſe enormities are rebuked, have been variouſly miſconſtrued; and have frightened many well-meaning perſons from the ſacrament. Whereas what the apoſtle here ſays, hath no other relation [188] to this rite, than as it was attended by a particular abuſe in receiving it: and as this is a mode of abuſe, which doth not now exiſt; the apoſtle's reproof ſeems not to affect the chriſtians of this age.

What the * primary, and what the ſecondary ends in the two ſacraments were, I have endeavoured to explain. But there might be others.

God might intend them as trials of our faith. The divine truths of the goſpel ſpeak for themſelves: but the performance of a poſitive duty reſts only on faith.

Theſe inſtitutions are alſo ſtrong arguments for the truth of chriſtianity. We trace the obſervance of them into [189] the very earlieſt times of the goſpel. We can trace no other origin, than what the ſcriptures give us. Theſe rites therefore greatly tend to corroborate the ſcriptures.

God alſo, who knows what is in man, might condeſcend ſo far to his weakneſs, as to give him theſe external badges of religion, to keep the ſpirit of it more alive. And it is indeed probable, that nothing has contributed more than theſe ceremonies to preſerve a ſenſe of religion among mankind. It is a melancholy proof of this, that no contentions in the chriſtian church have been more violent, nor carried on with more acrimony, and unchriſtian zeal, than the contentions about baptiſm and the Lord's ſupper; as if the very eſſence of religion conſiſted in this or that mode of obſerving theſe rites.— But this is the abuſe of them.

[190]Let us be better taught: let us receive theſe ſacraments, for the gracious purpoſes for which our Lord injoined them, with gratitude, and with reverence. But let us not lay a greater ſtreſs upon them than our Lord intended. Heaven, we doubt not, may be gained, when there have been the means of receiving neither the one ſacrament nor the other. But unleſs our affections are right, and our lives anſwerable to them; we can never pleaſe God, though we perform the externals of religion with ever ſo much exactneſs. We may err in our notions about the ſacraments: the world has long been divided on theſe ſubjects; and a gracious God, it may be hoped, will pardon our errors. But in matters of practice, we have no apology for error. The great lines of our duty are drawn ſo ſtrong, that a deviation here, is not error, but guilt.

[191]Let us then, to conclude from the whole, make it our principal care to purify our hearts in the ſight of God. Let us beſeech him to increaſe the influence of his Holy Spirit within us, that our faith may be of that kind, "which worketh by love;" that all our affections, and from them our actions may flow in a ſteady courſe of obedience; that each day may correct the laſt by a ſincere repentance of our miſtakes in life; and that we may continue gradually to approach nearer the idea of chriſtian perfection. Let us do this, diſclaiming, after all, any merits of our own; and not truſting in outward obſervances; but truſting in the merits of Chriſt to make up our deficiencies; and we need not fear our acceptance with God.

A CATECHISM; THAT IS TO SAY, AN INSTUCTION TO BE LEARNED OF EVERY PERSON, BEFORE HE BE BROUGHT TO BE CONFIRMED BY THE BISHOP.
[] CATECHISM, &c.

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Queſtion. WHAT is your Name?

Anſw. N. or M.

Queſt. Who gave you this Name?

Anſw. My Godfathers and Godmothers in my Baptiſm; wherein I was made a member of Chriſt, the child of God, and an inheritor of the kingdom of heaven.

Queſt. What did your Godfathers and Godmothers then for you?

Anſw. They did promiſe and vow three things in my name: Firſt, that I ſhould renounce the devil, and all his works, the pomps and vanity of this wicked world, and all the ſinful luſts [196] of the fleſh Secondly, that I ſhould believe all the Articles of the Chriſtian Faith. And thirdly, that I ſhould keep God's holy Will and Commandments, and walk in the ſame all the days of my life.

Queſt. Doſt thou not think that thou art bound to believe, and to do, as they have promiſed for thee?

Anſw. Yes verily; and by God's help ſo I will. And I heartily thank our heavenly Father, that he hath called me to this ſtate of ſalvation, through Jeſus Chriſt our Saviour. And I pray unto God to give me his grace, that I may continue in the ſame unto my life's end.

Catechiſt. Rehearſe the articles of thy belief?

Anſwer.

I BELIEVE in God the Father Almighty, Maker of heaven and earth:

[197]And in Jeſus Chriſt his only Son, our Lord, who was conceived by the Holy Ghoſt, born of the virgin Mary ſuffered under Pontius Pilate, was crucified, dead, and buried, he deſcended into hell; the third day he roſe again from the dead; he aſcended into heaven, and ſitteth on the right hand of God the Father Almighty; from thence he ſhall come to judge the quick and the dead.

I believe in the Holy Ghoſt; the holy catholick church; the communion of ſaints; the forgiveneſs of ſins; the reſurrection of the body, and the life everlaſting. Amen.

Queſt. What doſt thou chiefly learn in theſe articles of thy belief?

Anwſ. Firſt, I learn to believe in God the Father, who hath made me and all the world;

Secondly, in God the Son, who hath redeemed me, and all mankind;

[198]Thirdly, in God the Holy Ghoſt, who ſanctifieth me, and all the elect people of God.

Queſt. You ſaid that your Godfathers and Godmothers did promiſe for you, that you ſhould keep God's Commandments: Tell me how many there be?

Anſw. Ten.

Anſw. Which be they?

Anſwer.

THE ſame which God ſpake in the twentieth chapter of Exodus, ſaying, I am the Lord thy God, who brought thee out of the land of Egypt, out of the houſe of bondage.

I. Thou ſhalt have none other gods but me.

II. Thou ſhalt not make to thyſelf any graven image, nor the likeneſs of any thing that is in heaven above, or in the earth beneath, or in the water [199] under the earth. Thou ſhalt not bow down to them, nor worſhip them: for I the Lord, thy God, am a jealous God, and viſit the ſins of the fathers upon the children, unto the third and fourth generation of them that hate me; and ſhew mercy unto thouſands in them that love me, and keep my commandments.

III. Thou ſhalt not take the name of the Lord, thy God, in vain: for the Lord will not hold him guiltleſs that taketh his name in vain.

IV. Remember that thou keep holy the ſabbath day. Six days ſhalt thou labour, and do all that thou haſt to do: but the ſeventh day is the ſabbath of the Lord thy God. In it thou ſhalt do no manner of work, thou, and thy ſon, and thy daughter, thy man-ſervant, and thy maid-ſervant, thy cattle, and the ſtranger that is within thy gates. [200] For in ſix days the Lord made heaven and earth, the ſea, and all that in them is, and reſted the ſeventh day; wherefore the Lord bleſſed the ſeventh day, and hallowed it.

V. Honour thy father and thy mother: that thy days may be long in the land which the Lord, thy God, giveth thee.

VI. Thou ſhalt do no murder.

VII. Thou ſhalt not commit adultery.

VIII. Thou ſhalt not ſteal.

IX. Thou ſhalt not bear falſe witneſs againſt thy neighbour.

X. Thou ſhalt not covet thy neighbour's houſe, thou ſhalt not covet thy neighbour's wife, nor his ſervant, nor his maid, nor his ox, nor his aſs, nor any thing that is his.

Queſt. What doſt thou chiefly learn by theſe commandments?

[201] Anſw. I learn two things; my duty towards God, and my duty towards my neighbour.

Queſt. What is thy duty towards God?

Anſw. My duty towards God is, to believe in him, to fear him, and to love him with all my heart, with all my mind, with all my ſoul, and with all my ſtrength: to worſhip him, to give him thanks, to put my whole truſt in him, to call upon him, to honour his holy name and his word, and to ſerve him truly all the days of my life.

Queſt. What is thy duty towards thy neighbour?

Anſw. My duty towards my neighbour is, to love him as myſelf, and to do to all men, as I would they ſhould do unto me. To love, honour, and ſuccour my father and mother. To honour [202] and obey the king, and all that are put in authority under him. To ſubmit myſelf to all my governors, teachers, ſpiritual paſtors, and maſters. To order myſelf lowly and reverently to all my betters. To hurt nobody by word or deed. To be true and juſt in all my dealings. To bear no malice or hatred in my heart. To keep my hands from picking and ſtealing; and my tongue from evil ſpeaking, lying, and ſlandering. To keep my body in temperance, ſoberneſs, and chaſtity. Not to covet, nor deſire other men's goods; but to learn and labour truly to get my own living; and to do my duty in that ſtate of life, unto which it ſhall pleaſe God to call me.

Catechiſt. My good child, know this, that thou art not able to do theſe things of thyſelf, nor to walk in the commandments of God, and to ſerve [203] him, without his ſpecial grace; which thou muſt learn at all times to call for by diligent prayer. Let me hear therefore, if thou canſt ſay the Lord's prayer?

Anſwer.

OUR Father, which art in heaven, hallowed be thy name: thy kingdom come: thy will be done in earth, as it is in heaven: give us this day our daily bread: and forgive us our treſpaſſes, as we forgive them that treſpaſs againſt us: and lead us not into temptation: but deliver us from evil. Amen.

Queſt. What deſireſt thou of God in this prayer?

Anſw. I deſire my Lord God, our heavenly Father, who is the giver of all goodneſs, to ſend his grace unto me, and to all people; that we may worſhip him, ſerve him, and obey him, [204] as we ought to do. And I pray unto God, that he will ſend us all things that be needful both for our ſouls and bodies; and that he will be merciful unto us, and forgive us our ſins; and that it will pleaſe him to ſave and defend us in all dangers ghoſtly and bodily; and that he will keep us from all ſin and wickedneſs, and from our ghoſtly enemy, and from everlaſting death. And this I truſt he will do of his mercy and goodneſs, through our Lord Jeſus Chriſt: and therefore I ſay, Amen. So be it.

Queſtion.

How many ſacraments hath Chriſt ordained in his church?

Anſw. Two only, as generally neceſſary to ſalvation; that is to ſay, Baptiſm, and the Supper of the Lord.

Queſt. What meaneſt thou by this word Sacrament?

[205] Anſw. I mean an outward and viſible ſign of an inward and ſpiritual grace given unto us; ordained by Chriſt himſelf, as a means whereby we receive the ſame, and a pledge to aſſure us thereof.

Queſt. How many parts are there in a ſacrament?

Anſw. Two: the outward viſible ſign; and the inward ſpiritual grace.

Queſt. What is the outward viſible ſign, or form in baptiſm?

Anſw. Water: wherein the perſon is baptized, in the name of the Father, and of the Son, and of the Holy Ghoſt.

Queſt. What is the inward and ſpiritual grace?

Anſw. A death unto ſin, and a new birth unto righteouſneſs: for being by nature born in ſin, and the children of wrath, we are hereby made the children of grace.

[206] Queſt. What is required of perſons to be baptized?

Anſw. Repentance, whereby they forſake ſin; and faith, whereby they ſtedfaſtly believe the promiſes of God, made to them in that ſacrament.

Queſt. Why then are infants baptized, when by reaſon of their tender age they cannot perform them?

Anſw. Becauſe they promiſe them both by their ſureties: which promiſe, when they come to age, themſelves are bound to perform.

Queſt. Why was the Sacrament of the Lord's Supper ordained?

Anſw. For the continual remembrance of the ſacrifice of the death of Chriſt; and of the benefits which we receive thereby.

Queſt. What is the outward part, or ſign of the Lord's Supper?

[207] Anſw. Bread and wine; which the Lord hath commanded to be received.

Queſt. What is the inward part, or thing ſignified?

Anſw. The body and blood of Chriſt; which are verily and indeed taken, and received by the faithful in the Lord's ſupper.

Queſt. What are the benefits whereof we are partakers thereby?

Anſw. The ſtrengthening and refreſhing of our ſouls by the body and blood of Chriſt; as our bodies are by the bread and wine.

Queſt. What is required of them who come to the Lord's ſupper?

Anſw. To examine themſelves, whether they repent them truly of their former ſins; ſtedfaſtly purpoſing to lead a new life; have a lively faith in God's mercy through Chriſt, with a thankful remembrance of his death; and be in charity with all men.

Appendix A INDEX.

[]

Appendix A.1 A

VOL. I.
  • ATHANASIAN Creed, Pages. 20
  • Apoſtles Creed, Pages. 28
  • Aſcenſion of Chriſt examined, Pages. 113
VOL. II.
  • Authority legal, ſubmiſſion to it, Pages. 8
  • Active Life recommended, Pages. 86

Appendix A.2 B

VOL. I.
  • Body, the Reſurrection of, Pages. 156
VOL. II.
  • Brotherly Affection, Pages. 7
  • Betters, our Duty to, ib.
  • Baptiſm, Sacrament of, Pages. 169

Appendix A.3 C

VOL. I.
  • Catechiſm, Pages. 193
  • Catechiſm, Hiſtory of, Pages. 3
  • Cranmer, Archbiſhop, employed in compoſing the Catechiſm, Pages. 4
  • [210]Creeds, Hiſtory of, Pages. 19
  • Chriſt, Grounds of our Belief in him, Pages. 51
  • Corruption of the Church, an Object of Prophecy, Pages. 66
  • Chriſtian Religion, the combined Force of its Evidence, Pages. 76
  • Confucius, a remarkable Paſſage from him quoted, Pages. 83
  • Communion of Saints, Pages. 132
  • Commandments, Ten, Pages. 167
VOL. II.
  • Children to Parents, Duty of, Pages. 3
  • Commerce, Knaveries practiſed in it, Pages. 53
  • Contracts, Knaveries practiſed in them, Pages. 54
  • Chaſtity, Pages. 72
  • Covetouſneſs, its Miſchief, Pages. 80
  • Company, bad, Pages. 95
  • Character, affected by bad Company, Pages. 108

Appendix A.4 D

VOL. I.
  • Damned, State of; Heathen Ideas of it, Pages. 163
VOL. II.
  • Debts, juſt, witholding them, iniquitous, Pages. 55
  • Duties of Life, by what Rule performed, Pages. 90
  • Daily Bread explained, Pages. 149

Appendix A.5 E

VOL. I.
  • Eternity of a future Sate, Pages. 158
VOL. II.
  • Evil-ſpeaking explained, Pages. 38
  • Equivocation, its Wickedneſs, Pages. 42
  • Envy, Pages. 59
  • Ejaculation, what Pages. 128

Appendix A.6 F

VOL. I.
  • Fear of God explained, Pages. 174
VOL. II.
  • Father, Appellation [...]f God in Prayer, Pages. 140
  • Forgiving Temper, required in Prayer, Pages. 152

Appendix A.7 G

VOL. I.
  • God, Being of, proved, Pages. 35
  • Gentiles, their Call an Object of Prophecy, Pages. 61
VOL. II.
  • Government, its End, Pages. 10
  • Generoſity, falſe, deſcribed, Pages. 55

Appendix A.8 H

VOL. I.
  • Hell, Deſcent into, explained, Pages. 93
  • Holy Ghoſt, Belief in, explained, Pages. 121
  • Holy Catholic Church, its Meaning, Pages. 131
  • [212]Honour due to God's Name, Pages. 193
  • Honour due to God's Word, Pages. 207
VOL. II.
  • Habit, its Force, Pages. 101
  • Heaven, explained, Pages. 141
  • Hallowing God's Name, Pages. 142

Appendix A.9 I

VOL. I.
  • Jews, Diſperſion of, an Object of Prophecy, Pages. 62
  • Judgment, laſt, ſcriptural Account of it examined, Pages. 115
  • Inſpiration explained, Pages. 124.
VOL. II.
  • Ingratitude, Pages. 56
  • Inclinations, bad, Pages. 103

Appendix A.10 K

VOL. II.
  • Knowledge, its great End, Pages. 14
  • Kingdom of Heaven, Pages. 143

Appendix A.11 L

VOL. I.
  • Love of God explained, Pages. 176
  • Love of our Neighbour, Pages. 222
VOL. II.
  • Labour, its moral Uſe, Pages. [...]5
  • Lying examined, Pages. 40
  • Law and Juſtice, diſtinct Ideas, Pages. 52
  • Lord's Prayer, Pages. 137
  • Lord's Supper, Pages. 177

Appendix A.12 M

VOL. I.
  • Miracles, thoſe of the Goſpel examined, Pages. 56
  • Mahomet, Idea of his Religion, Pages. 64
  • Miracles, Diſtinctions between true and falſe, Pages. 71
VOL. II.
  • Malice, Pages. 57
  • Manners eaſily caught in Youth, Pages. 100

Appendix A.13 N

VOL. I.
  • Nowel, Dr. employed in compoſing the Catechiſm, Pages. 6
  • Name given in Baptiſm, Pages. 9
  • New Teſtament, its Authenticity proved, Pages. 22

Appendix A.14 O

VOL. I.
  • Objections to the Authenticity of Scripture, Pages. 28
  • Objections of Atheiſm, Pages. 41
  • Objections to Miracles, and Prophecies, Pages. 71
  • Objections to the Reſurrection of Chriſt, Pages. 102
  • Oaths, Pages. 194
VOL. II.
  • Obedience of Children to Parents, Pages. 5
  • Oppreſſion, Pages. 56
  • Opinions, eaſily caught in Youth, Pages. 101
  • Objections to Prayer, Pages. 129

Appendix A.15 P

VOL. I.
  • Paul's (St.) Doctrine of Faith, Pages. 13
  • Pliny, his Teſtimony concerning Chriſt, Pages. 52
  • Prophecy, the Evidence of, conſidered, Pages. 58
  • Prophecies, Diſtinction between true and falſe, Pages. 74
  • Plato, remarkable Paſſages from him, with regard to a Divine Inſtructor, Pages. 80
  • Pontius Pilate, why mentioned in the Creed, Pages. 92
  • Pontius Pilate, Acts of, no Reaſon to call them in Queſtion, Pages. 101
VOL. II.
  • Promiſe, Breach of, Pages. 43
  • Preſumption, its Danger, Pages. 109
  • Prayer, its Object, Pages. 118
  • Prayer, its Advantages, Pages. 121
  • Prayer, its Qualifications, Pages. 123
  • Prayer, Lord's, Pages. 137
  • Prayer, Lord's, paraphraſed, Pages. 158
  • Poſitive Duties, Pages. 163

Appendix A.16 R

[215]
VOL. I.
  • Renouncing the Devil, the World, and the Fleſh, Pages. 10
  • Reſurrection of Chriſt examined, Pages. 95
  • Right Hand of God explained. Pages. 114
VOL. II.
  • Reſpect of Children to Parents. Pages. 4
  • Religion, an early Attention to it recommended, Pages. 16
  • Rights, juſt, with-holding them iniquitous, Pages. 54
  • Ridicule, its Power, Pages. 107

Appendix A.17 S

VOL. I.
  • Sponſors, Uſe of, Pages. 8
  • Suetonius's Teſtimony of Chriſt, Pages. 51
  • Shiloh, its Signification, Pages. 63
  • Suetonius, remarkable Paſſages from him, with regard to the Meſſiah, Pages. 80
  • Salluſt, his Account of Lentulus's Conſpiracy, Pages. 81
  • Satisfaction of Chriſt explained, Pages. 136
  • Sin, its different kinds, Pages. 148
  • Soul, its Immortality, Pages. 155
  • Sabbath, Grounds of its Obſervance, Pages. 186
  • Swearing, common, its pernicious Tendency, Pages. 196
  • Serving God truly all the Days of our Life explained, Pages. 215
VOL. II.
  • Succouring Parents, Duty of, Pages. 6
  • Society, Ends of, Pages. 8
  • [216]Stations, different, accounted for, Pages. 28
  • Slandering, its Malignity, Pages. 45
  • Sobriety, Pages. 69
  • Sacrament, Nature of, in general, Pages. 165

Appendix A.18 T

VOL. I.
  • Tacitus, his Teſtimony concerning Chriſt, Pages. 52
  • Tacitus, a remarkable Paſſage from him, with regard to the Meſſiah, Pages. 81
  • Truſt in God, Pages. 191
VOL. II.
  • Temperance explained, Pages. 66
  • Treſpaſſes, Forgiveneſs of, Pages. 151
  • Temptation, lead us not into, explained, Pages. 155

Appendix A.19 V

VOL. I.
  • Vow, baptiſmal, Pages. 8
  • Virgil, remarkable Paſſages in his Pollio, Pages. 82

Appendix A.20 W

VOL. I.
  • Wake, Archb. his Commentary on the Catechiſm, Pages. 5
VOL. II.
  • Words, how injurious, Pages. 38

Appendix A.21 Y

VOL. II.
  • Youth, the fitteſt Seaſon for our Improvement, both in Knowledge and Religion, Pages. 18
FINIS.
Notes
*
Rom. i. 30.
*
— Nam variae res,
Ut noceant homini, credas memor illius eſcae,
Quae ſimplex olim tibi ſederit. At ſimul aſſis
Miſcueris elixa, ſimul conchylia turdis
Dulcia ſe in bilem vertent, ſtomachoq. tumultum
Lenta feret pituita.—
Hor.
*
— Corpus onuſtum
Heſternis vitiis, animum quoq. praegravat una,
Atq. affigit humo divinae particulam aurae.
Hor. Sat.
*
— Ubive
Accedant anni, et tractari mollius aetas
Imbecilla volet.—
Hor. Sat.
*
Saeviat, atq. novos moveat fortuna tumultus;
Quantum hinc imminuet?—
Hor. Sat.
*
Alieni appetens, ſui profuſus.
Sal. de Catil.
*
See this ſubject treated more at large in an anonymous pamphlet, on the employment of time.
*
Rom. iv. 11.
*
The catechiſm aſſerts the ſacraments to be only generally neceſſary to ſalvation, excepting particular caſes. Where the uſe of them is intentionally rejected, it is certainly criminal.—The Quakers indeed reject them on principle: but though we may wonder both at their logic, and divinity; we ſhould be ſorry to include them in an anathema.
*
See 1 Cor. xi.
*
P. 305.
P. 311
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TextGrid Repository (2020). TEI. 4663 Lectures on the catechism of the Church of England By William Gilpin pt 2. University of Oxford Text Archive. . https://hdl.handle.net/21.T11991/0000-001A-5AD1-3