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-k':.

FEW REMAINS

OF THE

REV. JAMES MACGREGOR, D. D.

EDITED BY HIS GRANDSON,

The Rev. GEORGE PATTERSON.

PHILADELPHIA:

M' JOSEPH M. WILSON,

No. Ill South Tenth Strket, below Chestnut Street ;

Jaues Patterson, Pictoc, N. S. ; K. & W. KcKinlay, Halifax, N. S.

J. De Mill, St. John, N. B. ; Charles Fletcher, Toronto, C. W. ;

William Oliphant & Co., No. 7 South Bridqe, Edinburgh j

D. McLellan, Hamilton, C. W.

1859.

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PEEFACE.

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When the Memoir of Doctor MacGregor was projected, it
was supposed that all his writings that remain, or are deemed
worthy of preservation, might be included in the same volume
with it. Although the materials for the history of his life in-
creased beyond what was anticipated, yet the same idea was re-
tained, until a large portion of the work was actually stereotyped,
when the unexpected discovery of a large amount of his MSS.,
particularly of a treatise on " the Beligious Imprecations, and
denunciations of God's wrath, in the Book of Psalms," rendered
a change of plan necessary. It was found impossible to include
both the Memoir and Remains in one 12mo. volume, without
rendering it entirely disproportioned in bulk, and still the
friends of the deceased would not be willing that any portion
of either should be suppressed. Hence, it has been resolved to
issue the Remains in a separate volume, and the editor feels a
conviction, that, not only those who knew and admired the author,
but many to whom his name has been hitherto unknown, will
rejoice in the preservation of a treatise on an important subject,
but ill-understood among Christians, the discovery of which
has rendered the present volume necessary.

In the arrangement of these remains we have placed first

those treatises on subjects of Christian doctrine, which were

completely prepared for the press, and which the author may

have expected to form additions to general Christian literature.

Of this nature, especially, is that on Religious Imprecations, and

(iii)

'■A

PBXFAOE.

that on Baptism. The subjects of both are of pennanent inter-
est, — he regarded both as embodying important scriptural truth,
which was too commonly either altogether misunderstood, or, in-
sufficiently appreciated ; and both were left in a state of com-
plete preparation for the press. The treatise on tbe Millen
nium is also to some extent of the same character. It was pre-
pared and published in a religious periodical about sixty years
ago, but it embodies, we believe, the views which he held till
the end of his life. The bringing these three treatises togef'\<^r
will also a£ford a favourable opportunity for a comparison of his
stylo at different periods of his life. The first was written
about the year 1789, when he was only thirty years of age,
that on the Millennium, about ten years later, while that on
Baptism was written toward the close of his life. Though, in
our opinion, the earliest of his productions will, in vigour and
clearness, scarcely suffer by comparison with those of a Iate»
period, yet we think the latter are freer from idiomatic expres-
sions, and show greater purity of language.

The other pieces contained in this volume, though some
of them have been published, are yet mostly of a fugitive
character, having arisen out of controversies or other circum-
stances of local or temporary interest. These, with the ex-
ception of two letters at the end, we have arranged according to
the date of composition, as far as this could be ascertained.
Some of these possess permanent interest in themselves, but
they are chiefly valuable as connected with his life and labours,
and illustrating his times. In the perusal of them in this order,
the reader will, we think, perceive a growth in Christian meek-
ness, as he advanced in years. A comparison of the last of
them, his letter to the Glasgow Colonial Society, with the
first, his letter on slavery, will show how thoroughly he had
learned the Christian duty of " speaking the truth in love."

We do not feel it necessary to indulge in any critical estimate

of these writings, more especially as, in the course of the Memoir,

.^ we have had occasion to refer, not only to the circumstances in

J which they were produced; but also in some measure to their

#-■

■«•

PfiEFAOE. , ▼

contents. The intelligent reader has now the opportunity of
judging of their merits for himself. We may be permitted,
however, simply to record our opinion, that these productions,
especially the three treatises first referred to, particularly when
we consider the disadvantageous circumstances in which they
were prepared, manifest a vigour of thought, a clearness and
simplicity of style, and an acquaintance with Theology and fa«
miliarity with Scripture, which entitle their author to a high
place among< Theologians. Our prayer is, that, through the
blessing of the Great Head of the church, the author " being
dead may yet speak,'' through these writings, on behalf of the
important subject of Christian doctrines and duty, of which he
has treated ; and thus advance the glory of Him to whose ser-
vice all his powers were devoted.

George Pattebson.
Green Hill, Pictou, N. S., »7w?y, 1859. ^
1*

ling to
rtained.
[es, but
ibours,
order,
meek-
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CONTENTS

'»

I. nSFENCE OP TDE KELiaiOUS IMPRECATIOXS AND DENUNCIA-
TIONS OP god's WRATII contained IX THE BOOK OF

PSALMS ACiAlNST THE ENEMIES OF THE COSPBL .

If. ON THE MILLENNIUM

III. GUIDE TO BAPTISM

IV. LETTER TO A CLERGYMAN, URGING IIIM TO SET TREE A BLACK

GIRL HE HELD IN SLAVERY ....
T. LETTER TO THE GENERAL ASSOCIATE SYNOD . .

TI. ADDRESS TO THE UNITED SECESSION SYNOD, ON BEHALF OP
PICTOU ACADEMY

101
137

169
191

207

rii.

" THE PROSPKRIT\ Oy THOSE WHO LOVE JERUSALEJI," A
SERMON PREACHED AT THE OPENING OF THE SYNOD OF

THE PRESBYTERIAN CHURCH OP NOVA SCOTIA, 28Tn

JUNE, 1825 ..,.,,.. 217

Till. ADDRESS TO THE STUDENTS OF PICTOU ACADEMY . 239

IX. LETTER TO THE GLASGOW COLONIAL SOCIETY . . . 249

X. PRITATE LETTERS • 265

XI. APPENDIX. — TRANSLATION OP A PORTION OF ONE OF HIS

GAELIC POEMS . , » . 271

*'*.,

'^s

«->-.'ii V^:- .<i!,-+MS8»B,.,

A DEFENCE

OF THB

EIESIL2O<0>TO I[M]PIKIS€ATI[<n)OT

▲IfD

DENUNCIATIONS OF GOD'S WRATH,

CONTAINED IN THE BOOK OF PSALMS,

AOAINST

THE ENEMIES OF THE GOSPEL.

»L

f^l.

rHif

INTKODUCTION.

Benevolence, or good will, is a principle implanted in tho
human heart, by the great Creator. It is a part of the iinasre
of God, after which mar it first was made, and which he
in some degree still retains ; a piece of the ruins of that fabric
raised in Paradise, and demolished by sin. "God is love, and
he that dwelleth in love dwelleth in God, and God in him."
Being supremely and infinitely benevolent, God cannot but ex-
ercise a good will towards man, as far as it consists with his
justice, holiness, and other perfections ; nor can he give a bet-
ter proof of it than he hath done, in making him capable of
exercising such a god-like virtue. It is the source of all the
goodness, love, generosity, kindness, hospitality, friendship,
corif assion, and of all the happiness that is enjoyed in the world.
The mure that this divine principle is suffered to exert itself,
the more will man resemble his Maker, and, of course, the hap-
pier will he be. Without it the world would be nothing but a
theatre of envy, malice, revenge, murder, rapine, confusion, and
in short of every black and devilish crime ; and whatever of
these is to be found is owing to the want of benevolence.

As God is the best of all beings, he must be the first object
of our benevolence; and from our good will to him, as from
its source, must flow all that wbich we exercise towards man.
We cannot, indeed, by our best wishes or endeavours make
God better or happier; yet we have many opportunities, which
we should gladly embrace, of proving the sincerity of our good-

(9)

■■SlL^

REMAINS OF THE

will towards him: as adoring and obeying him, rejoicing in
every display of his glory, and shewing our displeasure at every
dishonour that is done to his name, by the breaking of his laws.
Our benevolence to man is not to be confined to relations, friends,
or countrymen, but to be extended wide as the world. We
must be disposed to " do good to all men," to the utmost extent
of our power.

The rule according to which our good-will is to be exercised
is the law of God. Before the creation was disordered by sin,
there was no danger of erring in the exercise of benevolence,
for the rule of it was well known ; but by the entrance of sin,
angels became devils, and men little better; the law of God
was almost lost, and man's benevolence so wofully perverted
that he has transferred it from God to the Devil. Genuine
benevolence, however, must be regulated still by the same di-
vine rule, and not by the erring notions of ourselves or others.
He is not benevolent towards a bad man, who flatters and en-
courages him in ill, however good his intention may be, and
how agreeable soever his flattery be to the bad man j but he
is truly benevolent, who reproves and corrects him, and who
endeavours to prevent the execution of his wickedness. " Thou
shalt not hate thy brother in thy heart, thou shalt in any wise
rebuke thy neighbour, and not sufier sin upon him." It is not
contrary to benevolence, to disarm and confine mad-men, to
punish thieves, robbers, and other disturbers of the peace, and
to take away the lives of murderers. To restrain these is a
benefit not to society only, but to themselves also, because thereby
they are prevented from doing more mischief, and deserving
greater punishment.

Because of man's natural benevolence, however perverted,
he is sliocked at imprecations or prayers of evil. " Quod tihi
fieri nan vis, alteri ne feccris ;" i. e., "What thou wouldst not
wish to be done to thyself, do not to another," being written,
however, fsiintly upon every man's heart, no man can pray for
evil upon another, any more than upon himself. But, by de-
grees, men may come to act as much in contradiction to this

* *

fiV. JAMES MACOREGOR, D.D.

maxim as if it were in a great measure, if not entirely, erased
from their hearts, for it is certain there are such monsters of
men in the world as think themselves entitled to pour forth
cataracts of venom upon all who offer them the smallest injury,
real or supposed. " Their throat is an open sepulchre, with
their tongues they have used deceit, the poison of asps is under
their lips, their mouth is full of cursing and bitterness." Rom.
iii. 13, 14. If those who in their common conversation can
deliberately damn themselves, and their fellow-creatures, be
not of this stamp, they take the ready way to be so, through this
cunning of Satan, the deceitfulness of sin, and of their own
heart, and the vengeance of God giving them over to judicial,
incurable blindness of mind. Some have arrived at such a
pitch of malevolence, as to promote with both hands, earnestly
and knowingly, the eternal destruction of mankind. Were
any to be exempted from our benevolence, these are the men,
but even these we must not exclude. For them we must pray,
" if God peradventure will give them repentance to the ac-
knowledging of the truth." ".

Though that disposition which imprecates evil for injuries
received is most unlawful, detestable, and diabolical, yet it would
appear that benevolence cannot, with propriety, be said to be
unbounded. There are some who, if they are not proper objects
of malevolence, are at least to be exempted from all good-will.
It is no roan's duty to wish well to the devils, or to pity them.
These spirits, by their rebellion against God, completely extin-
guished every good principle, which the benevolent Creator in-
fused into them originally, and became absolutely incapable of
enjoying any happiness, and consequently they are in no shape
objects of benevolence, every species of it being entirely lost
upon them. Malevolence is the only good-will that can be
showed them, for evil is their good. To the highest degree of
ill-will they are most justly entitled, for, though evil gives them
no positive enjoyment, but on the contrary the most inexpressi-
ble torment, yet they pursue it with as much avidity, and as
incessantly as if it afforded them the highest satisfaction, or as

t- .V

f ■

REMAINS OF THE

any blessed angel follows that which is really good. But, how-
ever unnatural it be, some men huve loved and pitied the devil,
or thoxight they did so. Even Milton, in his " Paradise Lost,"
has so drawn his character, as sometimes to excite our pity and
admirutiou, rather than our hatred and abhorrence; and who-
ever reads that ingenious poem will, at times, almost wish him
success in his desperate enterprise against God and mankind.
This is a gross perversion of our aflfections. The implacable
hatred and enmity of that spirit against the whole human race,
is of such a nature, that the least degree of compassion toward
him must be interpreted the most perfect malice towards them.
We said above that there are such monsters of men in the
world as promote earnestly the everlasting destruction of man-
kind. This character is completely diabolical as far as it goes,
but it wants the finishing stroke to make them incarnate devils.
These men are within the reach of divine mercy, and conse-
quently of our benevolence. They may yet be " created in
Christ Jesus unto good works," the heavenly fire may be kin-
dled in their breasts, and they may be made to love the Lord
with all their soul, and their neighbour as themselves. For
their obtaining these blessings we ought to pray fervently. But
if to their black character, we add the single feature of Jinal
perseverance, they then want nothing which the devil possesses,
and they are deservedly excluded from our benevolence. Such
men there are, but they have no title to that appellation, for
there is not one particle of humanity in them, but they are in
every respect as malicious, implacable, and obstinate adversaries
of God and man as Beelzebub. Such was Judas, who betrayed
our Saviour, such were several of the chief priests. Scribes and
Pharisees, who knowingly delivered the Son of God to be cru-
cified, and such are all who are guilty of the unpardonable sin,
the sin against the Holy Ghost. The smallest degree of be-
nevolence towards these must be accounted the bitterest mal-
ice towards all mankind ; and, therefore our blessed Father in
Christ hath freed us from all good-will to them, by directing
us not to pray for them. " There is a sin unto death, 1 do not

■J'

REV. JAMES MACQREGOR, D.D.

it, how-
le devil,
e Lost,"
pity and
ind who-
?ish him
nankind.

placable
nan race,
n toward
:ds them,
en in the

1 of man-
is it goes,
ate devils,
nd conse-
sreated in
ly be kin-
! the Lord

ves. For
itly. But
re of final
possesses,
ce. Such
Jation, for
ihey are in
idversaries
betrayed
cribes and
to be cru-
nable sin,
tree of be-
terest mal-
Father in
directing
, I do not

say that he shall pray for it." — 1 John v. 16. These persons are
precisely upon a level with the devil, and we are to have the
same aflfection for them both. iThey are equally incapable of
enjoying any good or indeed evil, but since they do evil as ear-
nestly and incessantly as if they enjoyed it, it is highly reas-
onable to wish it to them, even all the length of everlasting
destruction. Upon this principle, I think, the severest of the
imprecations contained in the book of Psalms may be defended,
supposing the objects of them to be persons of the above char-
acter, which I hope fully to prove. All finally unbelieving and
impenitent sinners, though their sins may not be so aggrava-
ted as those of the above incarnate devils, are, in some respects,
upon a level with them ; because they completely resist, even
to the end, God's oflFers of salvation, or that light which he hath
given them J therefore to them may be applied all the less
grievous imprecations.

Let it not be thought that I am now contracting that be-
nevolence, which I formerly said, ought to grasp all mankind
in its liberal embrace. It is by an abuse of language that these
enemies of God and man are called men. They have nothing
of men but the shape and figure, their nature is not human, but
devilish ; therefore, could they be known, we might hate them
without contracting, in the least, our good-will to man. Again,
it is by an impropriety of language that the affection of malevo-
lence or ill-will towards devils spiritual or incarnate is so
termed ; for though it obtains that name with propriety when
applied to men, yet when referred to them it instantly changes
its nature, just as what we call good is evil in the language of
devils. They exercise this affection continually toward them-
selves and one another, and they are eternally incapable of any
other exercise or enjoyment. But if any wish them evil from
a disposition malicious and spiteful, it is both vain and wicked,
and nothing like it will be found in the imprecations in ques-
tion. Moreover, though there are finally unbelieving and im-
penitent sinners in the world, yet who they are we cannot

know. God hath wisely ordered that the finishing stroke of
2

(.;*-

!^^,

fiEMAINS OF THE

their character, viz., final perseverance, should forever elude
our search, or, at least, till they be beyond our reach, and
therefore we have none to whom our imprecations may be par-
ticularly applied. The incarnate devils are so perfectly in the
disguise and shape of the men to whom we must do no harm in
thought, word, or deed, that we can never distinguish between
them ; and therefore we must aim at no particular person, in
our imprecations, lest we should hit an improper object. We
are bound to consider every individual in the world as a man,
and to treat him accordingly; hence imprecations contract not,
in the smallest degree, our benevolence toward our fellow-men.
Neither will it follow that imprecations are useless, because we
can apply them to no man ; for though we cannot, yet God will
direct them to their proper object. Man must offer them up
to God, and leave them in his hands to be applied as hj pleases,
and " his hand shall find out all his enemies, his right hand
shall find out those that hate him. He shall make them as a
fiery oven in the time of his anger, the Lord shall swallow them
up in his wrath, the fire shall devour them." — Psalm xxi. 8, 9.
But we shall take a more particular consideration of the im-
precations, and endeavour to vindicate them : first, as David's,
who wrote them 3 and then, as ours who still use them.

BEY. JAMES MA0OBEQOR| D.D.

r elude
;h, and
be par-
jf in the
harm in
between
irson, in
5t. We
3 a man,
ract not,
ow-xnen.
cause we
God will
them up
d pleases,
yhi hand
bem as a
low them
Kxi. 8,9.
■ the im-
David's,

■m

. 1

■fVf

PART I.

VINDICATION OF THESE

.» -*•

IMPRECATIONS AS DAVID'S.

On the first part we shall consider I. what sort of men they
were directed against, and II. from what spirit and disposition
they flowed.

Chap. I. — the character op david's enemies.

David's enemies may be reduced to three classes. I. The
seven devoted nations. II. The other heathen nations. III.
Saul and his accomplices.

I. The seven devoted nations.
' Their case was peculiar, and what Israel was commanded to
do to them is not recorded for our imitation ; because, as far as
we know, no other people ever was or shall be devoted, as they
were, indiscriminately ta utter destruction. There were good
reasons for this unexampled severity. Their cup was now full.
Every impure and abominable vice to which unclean devils
could tempt, or which the diabolical wisdom of man could con-
trive, was not only committed with greediness among them,
but in effect established by law, so that " the land itself
vomited out these inhabitants." See a sample of their vices in

:-^,.

.-i^

REMAINS OF THE

Lev. xviii. God therefore doomed them to utter destruction,
temporal and eternal, and declared that to spare them was in-
consistent with the safety of the commonwealth of Israel, which
he had appointed as the instrument of their destruction.
"When the Lord thy God shall bring thee into the land
whither thou goest to possess it, and hath cast out many na-
tions before thee, the Hittites, and the Girgashites, and the
Amorites, and the Canaanites, and the Perizzites, and the Hi-
vites, and the Jebusites, seven nations greater and mightier
than thou; and when the Lord thy God shall deliver them
before thee ; thou shalt smite them, and utterly destroy them ;
thou shalt make no covenant with them, nor shew mercy unto
them ; neither shalt thou make marriages with them ; thy
daughter thou shalt not give unto his son, nor his daughter
shalt thou take unto thy son ; for they will turn away thy son
from following me, that they may serve other gods ; so will the
anger of the Lord be kindled against you and destroy thee sud-
denly." Deut. vii. 1-4. " But of the cities of these people
which the Lord thy God doth give thee for an inheritance,
thou shalt save alive nothing that breatheth. But thou shalt
utterly destroy them — as the Lord thy God hath commanded
thee ; that they teach you not to do after their abominations
which they have done unto their gods, so should ye sin against
the Lord your God." Chap. xx. 16, 18. Every Israelite, there-
fore, who did not engage in their destruction with heart and
hand, was a real enemy to God and the state. The more zeal-
ous and active they were in that work, the more acceptable and
praise-worthy was their service, and the greater slackness they
showed, they were the more reprehensible. The sin of their
slackness was visible in their punishment, '' They did not de-
stroy the nations concerning whom the Lord commanded them,
but were mingled among the heathen and learned their works.
And they served their idols, which were a snare unto them.
Yea, they sacrificed their sons and their daughters unto devils,
and shed innocent blood, even the blood of their sons, and of
their daughters, whom they sacrificed unto the idols of Canaan ;

S
J

REV. JAMES MACOftlcTOR, D.D.

truction,
was in-
el, which
truction.
the land
many na-
and the
the Hi-
mightier
ver them
oy them j
jrcy unto
em; thy
daughter
y thy son
will the
thee sud-
jse people
heritance,
hou shalt
mmanded
minations
in against
ite, there-
heart and
nore zeal-
)table and
ness they
Q of their
id not de-
led them,
sir works,
to them,
kto devils,
s, and of
Canaan ;

and the land was polluted with blood. Thus were they de61ed
with their own works and went a whoring after their own in-
ventions. Therefore was the wrath of the Lord kindled against
his people, insomuch that he abhorred his own inheritance.
And he gave them into the hand of the heathen, and they that
hated them ruled over them. Their enemies also oppressed
them, and they were brought into subjection under their hand."
Psal. cvi. 34-42. David, perceiving that Israel procured them-
selves God's wrath, and almost the destruction of their kingdom
by sparing the devoted nations, set himself and excited others,
to be more active in the work of their destruction, both by
prayers and endeavours. Had he not done so, Israel would
have been involved in their sin and punishment. David sub-
dued them so completely, though he could not make a full end
of them, that they never lifted up their heads more.

It may be thought that it would have been sufficient for David
and Israel to draw the sword against them^ without turning at
the same time, the edge of their prayers against their souls. It
would not. Had they been contented with that, it would have
involved them in the curse of them that do the work of the
Lord deceitfully ; as they could not but know that the Lord's
anger, kindled against the devoted nations, confirmed in every
vicious habit, respected their souls as well as their bodies. It
does not appear, however, that any of the imprecations, rj;-
corded in the Psalms, are directed particularly against them ;
though, certainly, they, like other enemies of God, had their
share of many of them.

If any complain of the hardship of delivering up whole na-
tions to destruction, either in the Providence of God or in the
prayers of Israel, we answer, that their rebellion, unclean,
ness, and idolatry, were as universal as their destruction, and
more so. When nations are unanimous in their guilt, they
must expect one common ruin. But though in the sentence
of the devoted nations, there was no exception of any person
from destruction, yet ( such is the mercy of God) they who

were not obstinate in their sins, but submitted to tlie laws and

>^u

BEMAIN8 Oi* THE

♦:

worship of tho true God, were saved, as appears from the case
of Rahab the harlot, and her friends, Joshua vi. 25 ; of Oman
the Jebusite, 2 Sam. zziv. 22, 23, in the Old Testament ; and
the woman of Canaan, Matt. zv. 22, 28, in the New.

II. The Heathen nations who were neighbours to Israel.

The second class of David's enemies was the Heathen na<
tions that surrounded Israel. We have their character and a
pretty full list of them in the eighty-third Psalm. They were
of one heart and mind with the seven devoted nations, in their
enmity against Qod and Israel, yet they are not dealt with after
their manner. The greater number of them were indeed filling
up the measure of their sin always, but their cup was not so
soon full, therefore the irreversible sentence of their destruc-
tion is not so soon given ; neither is it so universal. Oppor-
tunity is given them to repent and reform. They heard of the
miracles which God wrought for Israel in Egypt, at the Bed
Sea, and in the wilderness; and also what he did to the seven
accursed nations for opposing them, and what he threatened to
do to all their enemies. Their duty therefore was plain ; viz., to
make peace with Israel, become proselytes to their religion, and
worship the true God. These things they had full liberty to
do, and they could not fail to be very acceptable to every true
Israelite. Had the Heathen taken this method, the God of
Israel would have been their defence, the people of Israel their
friends, and the prayers of Israel their inexpressible privilege ;
for David prayed more for than against the Heathen. Some
of them took this course and saved themselves. It is probable,
that great numbers of them were proselytes to the Jewish re-
ligion, especially in its flourishing times, since the King of Tyre,
2 Chron. ii. 11, 12, and the Queen of Sheba, 2 Chron. iz. 8,
spoke of it so honourably. But the bulk of the Heathen took
a very opposite course, and ruined themselves. In every age
they lived and died, in obstinate growing enmity and malice
against Israel, but chiefly against God ; for it was the displays of
his wisdom, power, and goodness, in behalf of Israel that provoked
their enmity. In like manner did they promote by all means

''■a'

•y

REV. JAMES MACQREGOR, D.D.

in their power, the eternal destruction of all mankind by their
constant eifurts to cut off Israel (and in them tho Messiah and
his Church) from being a people. By such obstinate and in-
veterate enmity against God and Christ, and the Church, they
were fitted for destruction, and therefore Qod would destroy
them ; and whoever would not pray against them was construed
to bo their helper, by that rule, " he that is not with me is
against me." But all these prayers were to proceed on a sup-
position of a final perseverance in enmity.

Let it not be said in excuse for these people that they were
ignorant, and that " had they known, they would not have cruci-
fied the Lord of glory," as in effect they did, while they at-
tempted to cut off that people in whose loins he existed. Such
an apology can proceed from nothing but an unhappy disposi-
tion in sinners to excuse sinners. Our first father endeavoured
to throw the blame of his sin off himself, but by that conduct it
was not lessened, but aggravated. His children should beware
of splitting upon the samo rock. Is it indeed as laudable to
fight against God as for him ? Is it a matter of indifference
whether a man's religion be true or false ? Are the Heathen
to be justified in defending their idolatry ? The conduct of
Israel's neighbours was equally contrary to common sense, and
the feelings of humanity. And if they were ignorant at first,
they had opportunities unnumbered of being instructed and re-
formed. Did they then deserve praise for hardening themselves
in evil, in proportion as God used means with them for their
good ? If they did, when shall we ever find sufficient grounds
for condemning the conduct of sinners ?

III. Sanl and his accomplices. -■ '

The third class of David's enemies was Saul and his bloody
house, or rather his companions and accomplices in guilt, who
were united with him in counsel, design, and operation ; of
these Saul himself is to be considered as the principal, and the
rest in proportion to their activity in his cause ; accordingly
the prayers against them are to be understood as levelled di-
rectly against Saul, and more or less against bis accomplioes,

«>

REMAINS OF TUE

according to tho demerit of their crimns. With respect to
Saul, it is to bo observed that ho was of tho '' Israelites, to whom
pertained the adoption and the glory and the covenants, and the
giving of tho law and tho service of God and the promises." Ho
was under tho most solemn engagements by tho covenant of his
ancestors, by his own circumcision, and by his coronation oath,
to fear Ood and keep his commandments, and to lovo his will
in all things without exception. But ho prosecuted craftily,
cruelly, and unremittedly, a man who, ho was convinced in his
heart, was righteous and innocent, a loyal subject, a faithful
servant, a bravo officer, a chosen son-in-law, tho friend of his
son, and the anointed of God. Him and all that bofrienucd
him, ho persecuted, after the most solemn oaths to the contrary.
Saul's enmity, however, was turned principally and ultimately
against God, though David was the immediate object of it, for
the avowed intention of his persecution was to defeat the pur-
pose of God about David ; and to effectuate this, his deceit and
violence, his policy and power, were at work incessantly. He
murdered the priests of the Lord, because they would not help
him to defeat God's purpo."> j and the Gibeonites whom he was
bound by oath to protccL ; and ho spared others whom he was
under tho same sacred obligation to destroy. He sacrilegiously
usurped the priesthood ; he consulted witches ; and he was
declared by the inspired prophet to be rejected of God. These
things being so, it is unquestionable that David was well war-
ranted to pray for the ruin of Saul. But it will be difficult to
prove that he prayed for his everlasting destruction, otherwise
than as he was included in his indefinite iirr<'ecntioDs. The
Psalms which certainly an'I plainly refer to »Sai(V > ^I'^oially aR
a personal enemy to David, appear not to c< ni j prayers,

but for the disappointment and confusion of his devices, and the
tuVing away of his natural life, which by the laws of God and
mrn wrs a hundred times forfeited.* It is indeed generally

*!' '?i>.*lw -7 15, yrr ,jh probably, but not certainly, alludes to Saul and
h'u. i>ar'y, tUo expressi •♦;, " Lot them go down quick into hell," means, " Let
them gc ] >\Yii quick iii;,o the grave," i. e,, Let them dio some strange untimely

IIEV. JA^fT>J MACOREOOn, D.D.

pect to

whom

and the

.." Ho

™t of hia

on oath,

his will

craftily,

cd in his
faithful

id of his

Dfricnaod

contrary.

lUimatcly

of it, for

t the pur-

deccit and

ntly. He
not help

[m ho was

im he was

ilegiously
id he was
These
well war-
lifficult to
otherwise
IDS. The
i'^oially af
Ij prayers,
!9, and the
God and
generally

|to Saul and
deans, " Let
igQ untimely

Rupposed, and with groat prub;iV;ility, that in mnny of the
rsuluia, in which Duviil, poif "latiug Clili f, prayed u<iiiinst his
eueiuic8, ho hud Suul in liis eye; (fl "nifrh it ia oh probable that
in others ho had not;) but in that case Saul in ooflsidered us a t} po
of Christ's enemies, therefore David's reason of prayinjr »j,'ninst
the former is equally just with Christ against the latter. In
the person of David, the typical Anointed and head of the churt;li,
Saul ptrsccutcd the Messiah with unrelenting cruelty; au un-
I ■ rd nablo sin, the same with that of the chief priests, K-iibes,
and Vharisees, in persecuting Christ personally.

To these three classes of enemies a fourth might perhaps bo
added, comprehending all Jews, Christians, and Heathens, which
were, since David's time, or ever shall he, enemies to the gospel
of Christ, finally and impenitently. Against all these he fre-
quently prays and prophesies grievous things, even all th cur-
ses written in God's law. Herein ho acted as an inspired pro-
phet, and as a common Christian. In the former character he
needs no defence; in the latter, whatever will justify anottier
will justify him.

Chap. II. — the spirit op david's imprecations.

David prayed against his enemies, I. Not out of revenge,
II. B%it in true faith, III. Under divine inspiration, and IV. As a
type of Christ.

I. David's disposition was not revengeful.

David prayed not against his enemies from a spirit of private
revenge. Such an imputation is quite inconsistent with the
character that is drawn of him hy the Spirit of truth. He
calls him " a man according to God's own heart," not abso-
lutely indeed, for that is not attainable by mortals, but by way
of eminence above others, and especially above Saul his prede-
cessor, who, with all his revenge, was not so extravagant as to
write a book of imprecations. The character of David by di-

death, as an evidenro of the Lord's displeasure against their devices. The
Hebrew word Sheol is indifferently trtmslated grave or bell.

REMAINS OF TUB

vine inspiration is such as plainly intimates, that he possessed
more than common benignity, forbearance, and forgiveness of
spirit ', " like his Father in heaven who maketh his sun to rise on
the evil and on the good, and sendeth rain on the just and on
the unjust." It can hardly be imagined then, that in the most
unguarded moment, and under the most grievous provocations,
he could utter such imprecations from private revenge j but
that he could deliberately write them, and that with all the care
due to poetical composition, and with a design to publish them,
is perfectly incredible, abstracting from the consideration of
his being moved by the Holy Ghost. Seldom or never do the
weakest of God's saints betray such want of vigilance, as to
curse their enemies from revenge, or any private passion what-
soever; if therefore these were the principles from which Da-
vid's imprecations proceeded, we may truly say of him that he
was " less than the least of all saints.'' I would not in that
case hesitate a moment to pronounce him worse than the worst
of his enemies; and I doubt not but God would have soon
" turned his prayers into his own bosom, and brought down his
mischief upon his own head." Had he thus " loved cursing;
it would have come to him, even into his bowels like water, and
like oil into his bones." If David's Psalms teach us how to
acquire a revengeful temper, they ought to be expunged from
the Bible and condemned, as more accursed than any Komish
Anathema that ever was denounced ; they ought never to be
read or su£fered in any land. Christian or Heathen, and the name
of David ought to be abominated and execrated above that of
any persecutor that ever lived.

But what in David's conduct could lay a foundation for such a
charge ? Where does there appear that rashness in his words, or
that cruelty in his actions, which authorizes such a grievous
accusation ? Sure he may still complain, " False witnesses have
risen up against me, and laid to my charge things that I knew
not." Truly it is ray opinion that he was set apart by Provi-
dence, on purpose to be the penman of these imprecations, which
the most wise and holy God hath made a necessary Christian

-■• ■:T''"J*;'''':v'Vjf''-

■ ' iTI.--.'..^-- <« ■

•»

REV. JAMES MACOREGOR, D.D.

} possessed
;iveness of
n to rise on
ust and on
in the most
rovocations,
vengej but
all the care
blish them,
ieration of
ever do the
lance, as to
ission what-
1 which Da-
tiim that he
not in that
in the worst
1 have soon
ht down his
ed cursing;
water, and
us how to
unged from
,ny Romish
never to be
id the name
)ve that of

duty, because, on account of the unequalled loveliness of his
disposition, every shadow of excuse for ascribing them to private
revenge would be removed. Had any other than David written
them, we might have had some pretence for such objections, but
now we can have none. So opposite was revenge to his temper,
that I may justly challenge any man to produce another of the
sons of Adam, who suffered so many injuries and persecutions,
and was so inured to blood and war, and yet retained such soft-
nebs of heart, such an admirable delicacy of feeling, and tender-
ness of conscience. Few ever surpassed him in courage and
bravery ; but none in forgiving injuries, in sympathy with the
distressed, and in concealing the faults of others. He spared
Saul, his restless and irreconcilable enemy, once and again,
when he had him entirely in his power. I believe no man in
the world would accuse David of cruelty, in suffering Saul to
leave the cave with only the loss of his skirt, but " David's
heart smote him ( dear sensibility !) because he cut off Saul's
skirt," for it looked like an affront upon his most gracious sove-
reign. His excusing Shimei for cursing him, and granting
him a pardon afterwards, is another instance of David's forgiv-
ing temper that ought never to be forgotten. His tender in-
terviews with his best beloved Jonathan are sufficient proofs
of his exquisite sympathy. " They wept with one another until
David exceeded." 1 Sam. xx. 41. How fair and bright does
he shine after the death of Saul and Abner ! Now he had full
opportunity of retaliating upon their friends, who together with
themselves were the cause of his miseries ; but he divinely rose
above all revenge, and burying their faults in their graves, he
avenged their deaths, and rewarded their friends. In his ele-
gies upon their deaths, he wept over them in the most moving
strains. Though we may justly wonder how he could say any
thing but ill of such a monster of iniquity as Saul was, yet
by joining him with Jonathan, he contrived a method of cele-
brating both his greatness and loveliness. " How are the
mighty fallen ! Saul and Jonathan were lovely and pleasant."
Two things ma^ be considered both as causes and evidences

rs ^^ j-TT^i?— it; ;■

''5?^P"'

REMAINS OF THE

of David's fine dispositions, viz., his love of poetry and music,
and hi3 friendship for Jonathan. It is but too well known, for
the best things may be abused, that poetry and music are the
most charming and powerful of all the finer, humanizing arts.
The sweet Psalmist of Israel felt all their influence, and culti-
vated them to a higher degree than any in his age ; and being
properly balanced by his piety, they operated powerfully to re-
fine his mind, and to improve and soften his heart. Still more
powerfi'l to produce these effects was his friendship with Jona-
than, the beauty of Israel and the glory of humanity. Here
the most noble instances of friendship which profane history
records are perfectly eclipsed. The love and tenderness, the
sympathy and generosity of these two, are absolutely without a
parallel. Whoever is able to read, without tears, the simple
narration of their interviews in the first book of Samuel, is yet
a stranger to the tenderness of David's heart. " O Jonathan,
thy love to me was wonderful."

But we must ascend still higher. There were causes infin-
itely stronger than these to produce every blessed disposition
in David. He was a child of God, endued with the benign in-
fluences of the Spirit of grace, and had " the love of God shed
abroad in his heart," which taught him, and by a divine power
produced in him, tender heartedness, forbearance, and forgive-
ness.

David, it must be confessed, had his infirmities, and fell both
foully and cruelly. But no man will ever characterize him from
these falls, without condemning himself in the sin he reproves,
and betraying a most malicious, detracting spirit. If every
man in whose life there is a blot, be ranked among the vicious,
where shall we find an amiable character ? But what shall we
think of him, who passes over all the sound parts of a man's
life, and fixes upon his only sore ? It is no marvel that David
fell, but it is truly wonderful that his falls wore so few. Let
any reasonable man put himself into his place, and he will say
so. Whoever is so confident of himself as to fay, " But what,
is thy servant a dog, that he should do these great and wicked

REV. JAMES MACOREGOR, D.C.

and music,
known, for
isic are the
^nizing arts.
, and culti-
} and being
jrfuUy to re-
Still more
p with Jona-
inity. Here
ifane history
nderness, the
ely without a
s, the simple
5aniuel, is yet
O Jonathan,

causes infin-

ed disposition

he benign in-

of God shed

divine power

and forgive-

L and fell both
erize him from
n he reproves,
irit. If every
\(* the vicious,
what shall we
Irts of a man's
(vel that David
[e so few. Let
Ind he will say
]y, " But what,
[■At and wicked

things?" betrays a wretched unaequaintedness with his own
heart, and ignorance of the peculiar temptations of power and
greatness. Were all men careful to imitnte David's repentance,
his infirmities would pass with fewer reflections.

It will possibly be objected here, that whatever may bo said
in David's praise, yet it is too plain, that in his imprecations he
was actuated by a spirit of revenge ; for he considers the objects
of them all along as his personal enemies. For example, after
the most bitter imprecations in the 109th Psalm, he says, "Let
this be the reward of mine adversaries from the Lord, and of
them that speak evil against my soul."

It is true David calls them his enemies, and adversaries, and
they were so truly, and his personal enemies too ; but this does
not even insinuate, that he imprecated their destruction as his
personal enemies, or from revenge. For calling and counting
them enemies he had most excellent reasons. For the same
reasons that the Lord was his God, the Lord's enemies were
his, and these were, his being the typical Messiah, and his
blessed union and communion with Christ, the Son of God.
The God and Father of our Lord and Saviour Jesus Christ was
David's God and Father through him. God and he had one
common interest, and whoever was an enemy to one of them
was so to both. David loved and honoured his God more than
himself, and was far more zealous in his cause than in his own 3
80 that he could truly say. He that toueheth God toucheth
the apple of mine eye, as God himself saith of the saints. " The
teal of thy house, said he, hath eaten me up, and the reproaches
of them that reproached thee are fallen upon me," Psalm Ixix. 9.
We may understand in what manner he considers them as his
enemies, both by his commonly calling them the enemies of his
soul, meaning the enemies of his salvation, and of his life as
rod's Anointed; and from what he says in Psalm cxxxix.
^' Surely thou wilt destroy the wicked, God j depart from me,
therefore, ye bloody men; for they speak against thee wickedly,
md thine enemies take thy name in vain. Do not I hate them,

Lord, that hate thee ? Am I not grieved with those that
3

REMAINS OF THE

rise up against thee ? I hate them with perfect hatred, — I
count them mine enemies." He means that he hated their ha-
tred of God, and their rising up against him, &c., and for
these reasons he counted them his enemies; for still he could
appeal to God, that ho harboured no revenge or evil thoughts.
" Search me, God, and know my heart ; try me and know my
thoughts ; and sec if there be any wicked way in me, and lead
me in the way everlasting." When David speaks of his perso-
nal enemies as such, he breathes out meekness and peace. "If
I have rewarded evil unto him that was at peace with me,
( yea, I have delivered him that without cause is mine enemy ;)
let the enemy persecute my soul and take it." Psalm vii.
4-5. He even retains his peaceful and sympathising disposi-
tion in the very midst of his imprecations, <' I behaved myself as
though he had been my friend or brother; I bowed down heavily
as one that mourneth for his mother." Psalm xxzv. 14.

II. David prayed against his enemies in faith.

Faith stands not in the wisdom of men, but in the power of
God. All its acts must be in obedience to a divine command,
all its prayers must rest upon a divine promise, upon the word
of " God who cannot lie." Therefore no prayer of faith can
ever meet with a refusal. Such were David's imprecations.
He did not pray them out of his own head, but by a divine
warrant, and in the assured faith and hope of receiving an an-
swer. He knew that God would destroy his enemies, for so he
promised ; therefore, he prayed for their destruction. God
commanded him to imprecate, and he obeyed. His impreca-
tions were all acceptable to God, and answered fully. For the
satisfaction of the reader, I shall set down a few of them, with
the warrant for them prefixed, and the answer of them annexed
in different columns.

'IL

REV. JAMES MACGREGOR, D.D.

it hatred, — I
ted their ha-
fec, and for
itill he could
n\ thoughts,
,nd know my
ne, and lead
of his perso-
peace. "If
ice with me,
ine enemy j)
Psalm vii.
sing disposi-
red myself as
iown heavily
sv. 14.

be power of
command,

3n the word
' faith can
precations.
by a divine

iving an an-

Bs, for so he
tion. God
is impreca-
. For the
them, with
3m annexed

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REV. JAMES MACQREQOR, D.D.

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The warrants for these imprecations were, indeed, written by
Duvid himself, but yet by the direction and inspiration of the
Holy Ghost, as we shall see afterwards, and as appears suffi-
ciently from this circumstance, that the prayers founded upon
them are all answered. Had David prophesied the destruction
of his enemies in the deceit of his heart, and in the wickedness
thereof prayed it, can we suppose that God would have engaged
himself to accomplish these infernal devices? When he was a
fugitive in the wilderness of Judah, he prophesied that his
" persecutors should fall by the sword ; and become the prey of
foxes." Psalm Ixiii. 10. Had such a prophecy been the over-
flowings of his venom, is it not wonderful, that he should, once
and again, refuse to accomplish it, when he had the fairest op-
portunity ? But what shall we say when God did it, a long
while after, when Saul fell by the sword, — by his own sword,
and his body lay for a good while unburied and exposed, so as
in all probability, to be literally a prey to foxes, which abounded
in that country ? From the above specimen, and other instan-
ces, of God's accomplishing David's wishes, we may safely con-
clude that every jot, both of his prophecies and prayers, was, or
shall be fulfilled. God expressly declares that " the curse cause-
less shall not come." Prov. xxvi. 2. And that " the prayers of the
wicked are an abomination to the Lord." Prov. xxviii. 9. And
hence it may be concluded, that, had David's imprecations pro-
ceeded from any other principle than that of true faith, God,
instead of granting them, would have interested himself in their
disappointment.

III. David's imprecations are divinely inspired.

" Then David gave to Solomon, his son, the pattern of the

porch, and of the houses thereof, and of the treasures thereof, and

of the upper chambers thereof, and of the inner parlour thereof,

and of the place of the mercy-seat. And the patterns of all

that he had by the Spirit of the courts of the house of the Lord,

and of all the chambers round about, of the treasures of the

house of God, and of the treasures of the dedicated things.

Also for the courses of the priests, and the Levite.i, and for all
3*

REMAINS OF THE

the work of the service of the house of the Lord, and for all the
vessels of service in the house of the Lord, — All this, said Da-
vid, the Lord made mo understand, in writing, by his hand
upon me, even all the works of his pattern." 1 Chron. xxviii,
11-13, 19. In all this list there i», indeed, no mention of the
divine inspiration of the Psalms of David, but we may well ar-
gue, that since he was directed of God in appointing these things
of smaller moment, he could not be left to his own wisdom in
composing the Psalms; for this was a work of vastly greater im-
portance than the other. It is below the wisdom of man to
omit the greater and care for the less) far be it from us then to
ascribe such folly unto God, who " is the rock, and whose work
is perfect." At any rate, when he created officers, it must be
inferred that he gave them suitable work ; when he appointed
such a numerous set of musicians, vocal as well as instrumental,
it must hence be concluded that he furnished them with divine
songs to be sung; and yet of these they had almost none, if the
Psalms of David be excluded. It is certain that they were
sung, and continued to be sung in all ages ; for long after '< He-
zekiah, — the king and the princes commanded the Levites to
sing praise unto the Lord, in the words of David, and of Asaph
the singer." 2 Chron. zxiz. 30. The psalms, then commanded
to be sung, were no other than those which were in common use
in former ages, only the public singing of them had been in-
terrupted by Hezekiah's father, and other wicked kings. More-
over, in every reformation of religion from the days of David
to Nehemiah, the singers were appointed to their work, — the
same work, no doubt, to which Hezekiah and his princes com-
manded them. Along with these things let it be considered
how much of divine wisdom and design is apparent in raising
up David, and appointing such strange vicissitudes in his life
as to afiFord occasion for such a wonderful variety of songs, and
in qualifying him for composing them so admirably, and setting
them to music, and all this at the very time when the temple
service was going to be set on foot, and it will satisfy any im-
partial person about the divine inspiration of hi» Psalms.

BEY. JAMES MACGUEOOR, D.D.

or all the
said Da-
his Imod
(D. xxviii.
lon of the
y i?ell ar-
ose things
wisdom in
;reater im-
of man to
us then to
rhose work
it must be
I appointed
jtrumcntal;
with divine
aone, if the
, they were
after « He-
Levites to
|d of Asaph
lommanded
[ommon use
d been in-
Igs, More-
8 of David
ork, — the
inces corn-
considered
in raising
I in his life
I songs, and
ind setting
Ithe temple
Ify any im-
llms.

But why should we go about to prove this point, by deduc-
tions or inferences, when, with hia dying words, " David, the
son of Jesse, said, and the man who was raised up on high, —
the anointed of the God of Jacob, and the sweet Psalmist of
Israel, — said, The Spirit of the Lord spake by me, and his
word was in my tongue." 2 Sam. zxiii. 1, 2. There is no other
book in the Old Testament that has half so many witnesses in
the New, to testify its divine inspiration. Our blessed Saviour
hath given his suffrage in favour of the whole book of Psalms,
especially as far as they re'^^te to himself " All things must
be fulfilled, which were written in the law of Moses, and in the
Prophets, and in the Psalms concerning me." Luke xxiv. 44.
It is certain that the Psalms containing the bitterest impreca-
tions are concerning him ; therefore, these, at least, are divinely
inspired. The same divine witness farther testifies, that Da-
vid composed the hundred and tenth psalm, " in the spirit," and
*' by the Holy Ghost." Mat. xxii. 43, and Mark xii. 36. And
the apostle Peter testifies that, as a prophet foreseeing the resur-
rection of Christ, he composed the sixteenth psalm. Acts ii.
30, 31. Yet each of these contain grievous prophecies, or
threatenings against his enemies. But, farther, to dash in
pieces eternally the pride and presumption of man, we have
the most express testimony that any man can desire of the di-
vine inspiration of the two psalms, which contain the severest
and most grievous of all the imprecations. " 3Ien and breth-
ren," said an inspired apostle, " this scripture must needs have
been fulfilled which the Holy Ghost by the mouth of David
spake before concerning Judas, who was guide to them that
took Jesua. For it is written in the book of Psalms, ( viz., in
Psal. Ixix. 25, and cix. 8,) " Let his habitation be desolate,
and let no man dwell therein, and his bishoprick let another
take." Acts i. 16, 20. David's psalms are quoted and alluded
to times without number by Christ and his apostles in proof of
their doctrine. Above forty, which is more than a fourth of
them, are witnessed to in the New Testament as divinely in-

REMAINS OF TUB

spired, of which the greater part contain threatenings and im-
precations.*

What more can wo wish, unless we were to expect that the
Iloly Ghost should so far humour our peevishness and arro-
gance, as to go over them all one by one, and say of each, this
Psalm is divinely inspired ? Even this would not remove the
complaints of sclf-conccited men, determined not to be convinced
of any thing which contradicts their own humour; but humble
Christians will be satisfied with the testimonies he hath given,
and to them they will counterbalance ten thousand ar^mmcnts
against these blessed and holy denunciations of God's ri^'hteous
anger. If it be so that the imprecations in question f»re the
words of the Holy Ghost, they cannot be traduced without
danger, and every species of opposition to them is, in effect,
directed against him. Men have much need of caution, when
they have no alternative, if t^ey mistake, but " running upon
God, even upon his neck, upon the thick bosses of his buck-
ler." " If one man sin against another t\^ Judge shall judge
him, but if a man sin against the Lord who shall entreat for
him ?" Any venom that men may spue out upon these impre-
cations, will never affect them, for they have a firmer founda-
tion than heaven and earth ; but it will, if mercy prevent not,

* Among the psalms quoted in the New Testament, are the following : Psal.
ii. in Acts xiii. 33. Psal. ir. (Septnagtnt,) in Eph. iv. 26. ; Psal. v. in Rome
iii. 13; Psal. viii, in Heb. ii. 6-9. Psal. x. in Rom. iii. 14. Psal. xir. in
Rom. iii. 10. Paul. xvi. in Acts ii. 25. Psal. xviii, in Rom. xv. 9. Psal.
xix. in Rom. z. 18. Paul. xxii. in Mat. xxvii. 46. Psal. xxiv. in 1 Cor. x.
26. Psal. xxxii. in Rom. iv. 7. Psal. xxxiv. in John xix. 36, and 1 Pot. iii.
10, Ac. Psal. XXXV. in John xv. 25. Psal. xxxvi. in Rom. iii. 18. Psal. xl.
in Heb. x. 7. Psal. xli. in John xiii. 18. Psal. xlix. in Rom. viii. 36. Psal.
xlv. in Heb. i. 8. Psal. Ii. in Rom. iii. 4. Psal. Ixvii. in Rom. xv. 10. Psal.
Ixviii, in Eph. iv. 8. Psal. Ixix. in Acts i. 20. Psal. Ixxviii. in Mat. xiii. 85.
Psal. Ixxxii. in John x. 34. Psal. xc. in 2 Pet. iii. 8. Peal. xci. in Mat. iv.
6. Psal. xoiv. in 1 Cor, iii. 20. Psal. xcv. in Heb. iii. 7. Psal. xevt'i. in
Heb. i. 6. Psal. cii. in Hob. i. 10. Psal. civ. in Heb. i. 7. Psal. cvii. in
Heb. xiii. 15. Psal. cix. in Acts i. 20. Psal. ex. in Mat. xxii. 44. Psul.
cxii. in 2 Cor. Ix. 9. Psal. cxvi. in 2 Cor. iv. 13. Psal. cxvii. in Rom. xv. 11.
Peal, cxviii. in Mat. xxi. 42. Peal, cxxxii. in Acts ii. 30. Psal. cxxxv. i.
Heb. X. 30.

REV. JAMES MACOREGOR, D.D.

and im-

that the
ind arro-
sach, this
move the
sonvinccd
it humble
ith given,
rjTuments
rij'hteoua
m fire the
1 without
in eiFect,
;ion, when
oing upon
his buck-
jhall judge
entreat for
lese impre-
ler founda-
■event not,

owing : Psal.
V. in Ronio
Psal. xiv. in
XV. 9. Psal.
in 1 Cor. x.
md 1 Pet. iii.
18. Psal. xl.
M. 36. Penl.
V. 10. Ptal.
Mat. xiii. 85.
It. in Mat. iv.
'sal. xevii. in
Psal. cvii. in
;ii. 44. Psal.
Rom. XV. 11.
al. cxxxv. i.

make themselves for ever feel the force of them, and give thcra
too clear and costly a demonstration that they arc the words of
the living God.

4. Ddvid's imprecations ircrc, f//pic(fl of CIiri)il\'i.

David was one of the types of Christ, and the most illustri-
ous of them all, especially in his sufferings, for they had a
peculiar resemblance to Christ's. Providence likewise so dis-
posed things that the temper of his enemies had a very strik-
ing resemblance to that of the enemies of the church, and of
the person of Christ, that, since the I'salms were designed to
be used in all ages, what he says of tile former might, without
violence, be applied or accommodated to the latter. What
David says of himself, in many of the Psalms, Christ says " is
written concerning me;" and when the former delineates the
character of the enemies of Israel, there is not a feature in it
which does not equally belong to the enemies of the church in
every future age; and, which is very remarkable, when he
describes the temper of his personal enemies, especially of Saul,
and his party, he unfolds the very hearts, the thoughts, words,
and actions of the Scribes and Pharisees, of the chief priest,
and elders of the Jews, who condemned and crucified Christ,
as is evident from a comparison of the Gospels with the Psalms,
and especially the twenty-second Psalm, if it has a typical rela-
tion to Saul. Since David then stood in this peculiar relation
to the enemies of his own person, and of the church, it was
lawful for him, not from a spirit of revenge, but as the typical
King and Head of the Church, to devote them to destruction,
or else it would follow that it was not lawful for Christ to do so
to his enemies. David personated Christ in the most of his im-
precations, and when Christ came to use them he employed
David's language.

Some of the Psalms are more applicable to Christ than Da-
vid. Of these are the xxii, xxv, Ixix, and cix, the two last of
which contain by far the severest imprecations in the whole
book of Psalms. There are some things in them, which can-
not, with any degree of propriety, be applied to David, which

REMAINS OP TUB

yet wcro cxnotly fulfilled in Christ; whence some hnvo thouj^wt,
perhaps not without reason, that, in conipo.sinj; theuj, David
liad no eye to himself, and his own enemies, but only to (Christ,
niul the Jews of his ajrc. Whether that be the ease, or whe-
ther there was some Judas and other wicked persons in tho
days of David to whom he applied them typically, wo know not,
but it is plain, they were written chiefly for tho sake of Christ
and the Jews of the generation, in whom they had their prin-
cipal accomplishment. They contain ns full and as moving a
relation of the sufferings of Christ's soul, as wo have anywhere
in tho New Testament; 5nd one would think that the penman
of them had been a witness, both of Christ's agony in tho gar-
den, and his crucifixion, and that ho had written a history
rather than n prophecy, or typical representation. Christ be-
gan to repeat tho twenty-second Psalm upon tho cross, and
perhaps would have proceeded through tho whole of it had ho
not been interrupted. The sixty-ninth Psalm is of the same
nature with tho twenty-second, and very like it, only it adds
the imprecations; it is equally applicable to Christ's condition
upon the cross, and it is highly probable that he prayed over
the whole of it, the imprecations not excepted ; at least we
can conceive no exercise more suitable for him, on that occa-
sion, than the prayer in this Psalm, as well as that in tho
twenty-second. Start not, Christian reader, at the thought of
your Saviour's using these imprecations, for, all things con-
sidered, they were as proper and necessary as any part of the
prayer, or indeed of his whole mediatory work. " Ho came
not into the world to condemn the world indeed, but that tho
world through him might be saved ; yet upon whomsoever this
stone shall fall, it will grind him to powder. If he had not
come, they had not had sin, but now they have no cloak for
their sin. This is the condemnation that light is come into the
world, and men loved darkness rather than light, because their
deeds are evil." Christ cannot but pray for the damnation of
all obstinate unbelievers.

We are not left to conjecture that Christ used these impre-

RKV. JAMK8 MACdREOOR, D.D.

nvc tVouftut,
^liem, Diivid
ily to (^lir'iHt,
jaso, or who-
raons in tho
wo know not,
ko of Christ
1 their prin-
as moving a
ivo anywlicre
tho penman
y in tho gar-
en a history
. Clirist be-
tie cross, and
of it had ho
of the same
only it adds
it's condition
prayed over
at least we
[)n that occa-
that in tho
e thought of
things con-
y part of the
" Ho came
but that tho
imsocver this
he had not
no cloak for
Bome into the
because their
damnation of

these impre-

cations against tho Jews ; tho mutter is decided by himself, and
more than one of his apostles. Himself declares that these
words in verse fourth, " they liatcd mo without a cause," were
accomplishod in him, John xv. 25; and since wo arc certain
thiit ho is the speaker in these words, we ought to conclude
that he spoke tho whole, unless wo find some good reason for
thinking otherwise, which is not tho case.* The disciples knew
very early, though then their acquaintance with the work and
office of Christ was very small, that these words in tho ninth
verse, " Tho zeal of thy house hath eaten me up," ought to bo
aj)plied to their Master. John ii. 17. Tho remainder of tho
verso is expressly applied to him by the apostlo Paul, "Even
Christ pleased not himself, but, as it is written, Tho reproaches
of them that reproached thco fell upon me." Kom. xv. 3.
Verses 20 and 21 are so evidently his words, that I believe, it

* One would be apt, at first sight, to think that vorso fifth, " God, thou
knowest my foolishness, and my sins are not hid from thee," cannot bo tho
words of Christ ; but thoy are his defence of his prudence and innocLMice. As
we commonly do, in expression of irony, Christ bo") speaks directly contrary
to his thoughts, to add the greater force to his discourse, and the real mean-
ing of his words is, God, thou knowost well my prudence and wisdom in
thy service, the blameless purity and perfection of my obedience is no secret
to thee. As a faithful servant, who is conscious of tho full approbation of his
Master, may, upon being accused of mismanagement and disobedience, thus
defend himself : Master, Thou knowest my mismanagements, my disobedience
is not concealed from thee; that is : I appeal to thee concerning tho truth of
these charges, thou knowest that the very reverse of them is true, and I need
say no more. So when Christ, God's righteous servant, complained ns in
verso fourth : "They thnt hate me without cause are more than the hairs of
mine head, and they that would destroy me, being mine enemies wrongfully,
are mighty;" even then when ho was " realoring that" glory to God, and hap-
piness to nuin, " which he took not arcai/," thus appeals to his Father about
the justice of his complaint: " God, thou knowest my foolishness, and my
sins are not hid from thee ;" that is : Though mine enemies pretend to accuse
ond hate me for my folly and wickedness, yet thou knowest that I have no
other folly, save that of dealing jtrudenthj in finishing the work of redemption,
anf? that all my sin is doing always the thixga that phnne thee, so causeless is
their hatred, and so wrongful their enmity. Accordingly he prays in the
sixth verse that none, who waited conscientiously for the manifestation of tho
glory of God in his exaltation, might be ashamed for the reproaches, calum-
nies, pcrsecutionsi &c., which he in the meantime endureil.

REMAINS OP THE

will be denied by none : " They gave me gall for my meat, and
in my thirst they gave me vinegar to drink." Wl>y then
should we not believe that the following versos, containing the
imprecations, are his also, especially sirce they arc by the apos-
tles applied to Judas and the other oL,.tinate Jews ? Peter
reading them as directed against one applies them to Judns ;
see Acts i. 20, compared with Psa. Ixix. 25. Paul applies
them to all the Jews who obstinately rejected the Messiah and
his gospel ', see Rom. xi. 9, 10, compared with Psa. Ixix. 22,
23.

It would be unreasonable to doubt of this point after so
much evidence ; let us then receive it as a certain truth, that
Jesus spake unto the Lord all the words of this Psalm, and
that he directed all the imprecations in it against Judas, and
the obstinate priests, scribes, and other Jews. He had good
reason to do so. He had times without number instructed, re-
proved, and warned them by his preaching and miracles. He
told them particularly, that by their wilful, and malicious re-
jection of his doctrine, and persecution of his person, they con-
tracted an inveterate enmity against the Holy Ghost, and took
the direct way to be guilty of the unpardonable sin, if they
had not committed it already. But they still rejected the
counsel of God against themselves ; their malice grew .greater
every day, and they at last deliberately and knowingli/ nmrdercd
the Saviour, the Son of God. They said, " This is the heir,
come, let us kill him, and the inheritance shall be ours."

Christ foresaw that all the miracles about his death would
but increase their infernal hatred of him, and his gospel ; that
the rending of the vail of the temple, and of the rocks, the
prodigious eclipse of the sun for three hours, the earthquakes,
the resurrection of the dead, and especially of himself, notwith-
standing all their precautions to prevent it, would only quicken
their industry in persecuting and destroying all that confessed
themselves his followers. He foresaw that future miracles
would bring forth more of the same fruit; that the miraculous
pouring down of the Holy Ghost upon the apostles, which

L.,

REV. JAMES MACOREaOR, D.D.

' meat, and
Wliy then
tainine; the
y the apos-
i's ? Peter
to Judas ;
lul applies
lessiah and
I. Ixix. 22,

it after so
truth, that
Psalm, and
Judas, and
I had good
tructed, ro-
acles. lie
alicious re-
1, they con-
t, and took
sin, if they
jjected the
rew greater
)j murdered
s the heir,
irs."

eath would

ospelj that

rocks, the

irthquakes,

If, notwith-

ily quicken

t confessed

miracles

miraculous

ties, which

would enable them to speak with other tongues, with astonish-
ing boldness, perspicuity, and conviction ; their many miracles,
confessed by ail, even by their persecutors ; their deliverances
from prison, notwithstanding guards, chains, and bars ; and the
rapid spread of the gospel, in spite of torments, death, and
lu'll, would make those infernal fiends seven times more the
children of the devil in hatred to the gospel thai before, lie
foresaw that they would compass sea and land to stop its pro-
gress, and to hinder the salvation of sinners; always, and every-
where opposing the preaching of the apostles, contradicting
and blaspheming; that they would, everywhere, by their emis-
saries, stir up all men, Jews and Gentiles, to persecute and
kill them ; and that, if this should not be in their power, they
would disperse false teachers, wolves in sheep's clothing, who
would creep unawares into the church, and, by their erroneous
doctrines, cause a thousand times more mischief than by open
persecution. He foresaw, in short, that they would do what
the apostle Paul says they did do. '* They both killed the
Lord Jesus, and their own prophets, and have persecuted us,
and they please not God, and are contrary to all men, forbidding
us to speak unto the Gentiles, that they might be saved, to fill
up their sin alway ; for the wrath is come upon them to the
uttermost." 1 Thess. ii. 15, 16. Moreover, he foresaw that no
meekness or patience in his followers would disarm them, nay,
that the very splendour of heaven's glory appearing in their
faces, (Acts vi. 15,) would only exasperate them ; and full well
he knew that the more worldly comfort, convenience, riches,
power, and other benefits from the bountiful Creator they should
enjoy, they would only strengthen their hands the more effect-
ually to accomplish their infernal device of quenching the light
of the gospel.

For these reasons he prayed his Father, " Let their table
become a snare before them ; and that which should have been
for their welfare, lot it become a trap;" that is : Let all their
worldly comforts be cursed to their destruction, may the sun
light them to hell, may their health enable them to work their
4

REMAINS OP THE

ruin, and may their meat unci their drink be like the gall and
the vinegar, which they gave me to eat and to drink. " Let
tlieir eyes be darkened that they see not, and make their loins
continually to shake;" that is : May they be deprived of their
wisdou), that their counsels may be foolishness, and of their
strength, that they may not be able to peiform their enterprise.
"Pour out thine indignation upon them; and let thy wrathful
anger take hold of them;" that is : Execute thy justice and
vengeance upon them. " Let their habitation be desolate, and
let none dwell in their tents ;" that is : May their cities and
houses be demolished and forsaken. " For they persecute"
thine anointed " whom thou hast smitten, and they talk to the
grief of those" poor disciples " whom thou hast wounded. Add
iniquity to their iniquity, and let them not come into thy right-
eousness ;" that is : As a just punishment of their wilful and
obstinate persecution of knowledge, righteousness, and holiness,
suffer them to add sin to sin continually, and to exclude them-
selves from the benefit of that righteousness which thou hast
appointed me to work out, and to offer freely to all that hear
the gospel. Finally, "Let them be blotted out of the book of
the living, and not be written with the righteous ;" that is :
May they be cast out from the care of thy providence, deprived
of their life, and separated eternally from thy righteous ones,
whose portion is life everlasting. See Psa. Ixix.

Such are the exceedingly terrible and dreadful imprecations of
Christ against the obstinate Jews. How punctually thoy have
been accomplished, any one may understand, who considers the
case of that wretched and stubborn people for seventeen hundred
years past, but especially for the first century after the death
of Christ. Though their hellish devices against the gospel
were all over-ruled for its furtherance, yet they were suffered
to go on from evil to worse, persecuting and blaspheming, till
at last they, their temple, and city were overwhelmed with ruin —
such a ruin as has no parallel in the annals of time; and the
wretched remnant that escaped were made a curse and an as-

REV. JAMES MACGREOOR, D.D.

le gall and
nk. " Let
their loins
ed of their
id of their
enterprise,
liy wrathful
justice and
esolate, and
r cities and

persecute"
^ talk to the
mded. Add
to thy right-
r -wilful and
ind holiness,
sclude them-
ch thou hast
ill that hear
the book of
IS ;" that is :
ncc, deprived

iteous ones,

prpcations of
ly thoy have
considers the
teen hundred
;er the death
;t the gospel
were suffered
ipheniing, till
id with ruin —
imc; and the
•SB and an as-

tonishment, and a hissing among all the nations on the face of
the earth.

As for the thirty-fifih psalm whosoever will compare it dili-
gently with the twenty-second, and sixty-ninth, must, from the
unity of the scope, and the sameness of many of the expressions,
conclude that it was composed for the same great occasion with
those, viz., the sufferings of Christ. Every syllable of it may
be considered as his words,* though it will bear an application
to David as a type. Christ quotes the nineteenth verse, and
declares it fulfilled in himself. John xv. 25. For, though I
have already referred this quotation to the sixty-ninth psalm,
yet it may as well be referred hither, if not better ; for Uv. ' only
are the words the same, but here the psalmist insists much
more upon his own innocence, and the causeless hatred of his
enemies than there.

The particular time and portion of his sufferings for which
this psalm was designed, seems to be the same night in which
he was betrayed by Judas, or rather the next morning, when
ho was condemned b}' the chief priests, and elders of the Jews,
when he told them that hereafter they should see him " coming
in the clouds of heaven, with power and great glory" to con-

* I can see nothing throughout the psnlm that any ono may think incompe-
tent for Christ to speak, unless these words, " My prnyer returned into my
own bosom," be thought such an answer as Chrif ^ would not receive. But
wo are to observe that though the things sought were not bestowed upon
those for whom he prayed, yet the prayer was fully answered by being re-
turned to his own bosom. Nor was this the only time in which ho obtained
not the thing sought in prayer. " my father, if it be possible, let this cup
pass from me; nevertheless not my will but thine be done." And he went a
second, and a third time, and prayed more earnestly, saying the same words,
lie drank tho cup, but yet "was heard in that ho feared." "Without doubt
his prayers for his persecutors were also in submission to his Father's will,
expressed or understood. And ho received tho best answer, though not al-
ways their reformation. Besides being a man in tho likeness of sinful flesh,
he was, according to tho human nature, not only ignorant of some things,
though his divine nature was omniscient, but moreover behoved in many
things, for example, in social worship, to prny and get answers of prayers
like other believers.

REMAINS OP THE

demn them. He unbosoms himself to his father, and prays
that he might be justified, in as much as " false witnesses had
risen up against him and laid to his charge things that he
knew notj" and that his quiet followers might be supported,
for that deceitful matters were devised against them ; and be
promises to praise him when he shall be exalted. With re-
spect to those who betrayed and condemned him, he prays, in
general, — once and again, verses 4-26, that they might be
covei'ed with eternal shame and confusion j and more particularly,
that they might be as "chaflF before the wind," and find no
rest for the soles of their feet ; that " their wjiy might be dark
and slippery," so that they might neither see whither they
were driven, nor be able to move on without constantly stumb-
ling and falling ; and that a good angel, or rather an evil spirit
from the Lord, might chase and drive them continually. The
restless malice of the chief priests and elders of the people dri-
ving them on to the persecution of the saints, and their own des-
truction, is sufficient evidence that these prayers were answered.
The next and last imprecation seems to be appropriated to Ju-
das, as there is a transition of the language from the plural to
the singular number; "Let destruction come upon him at
unawares, and let his net that he hath hid catch himself; into
that very destruction let him fall." How punctually this was
fulfilled will appear, when we consider, that his treason, by
which he meant to entrap his Master, put the halter about his
own neck.

It may deserve to be remarked here, also, how fully these
imprecations had their eflfect upon Saul, and his party, in the
troubles of the latter part of his reign; in his being vexed and
driven by an evil spirit from God, and in his falling at last by
the Philistines; the very net he had spread for David, saying,
"Let not my hand be upon him, but let the hand of the Phil-
istines be upon him." 1 Sam. xviii. 19. Judas and he were
the same in their sin and punishment. The resemblance between
them is not the child of fancy, for, as Christ tells us that many
things in the Psalms were written concerning him, it lays a

i^ I

REV.

JAMES MACOREGOR, D.D.

and prays
iiesses liad
rs tbat he
supported,
1 5 »nd lie

With rc-
e prays, in

might be
articulavly,
nd find no
jht be dark
hither they
ntly stumb-
n evil spirit
ually. The
people dri-
eir own des-
re answered,
t-iated to Ju-
he plural to

pon

him at

imself; into
ally this was
treason, by
er about his

V fully these
party, in the
Of vexed and
ng at last by
)avid, saying,
1 of the rhil-
and he were,
lance between
us that many
im, it lays a

necessity upon us to look upon David and Saul, as types of him
und Judas.

We hope we need not say much about the hundred and ninth
Psalm. Whether David in composing it had an eye to Saul or
Ahithophel, or any other traitor in his own day, we know not;
but without doubt it was chiefly intended against " him that
was guide to them that took Jesus." It is expressly applied
to him in the Acts of the Apostles. Acts i. 18, 20. " This
Scripture must needs have been fulfilled, which the Holy Ghost,
by the mouth of David, spake before concerning Judas, — for it
is written in the book of Psalms, — Ilis bishoprick let another
take;" or, as it reads in Psalm cix. 3., "Let another take his
office." It is agreed on all hands, indeed, that he committed
the sin which is unto death, and completely diabolizcd himself.
There is all the reason in the world then that Christ should
imprecate upon him all the bitter things that are written in
this psalm, and also his share of those in the sixty-ninth and
thirty-fifth. Against him he thus prayed : " my Father !
May the evil one be his overseer, and may Satan be his con-
stant companion to tempt, accuse, and torment him. When he
shall appear before thy judgment-seat, may his sentence be
eternal condemnation, and may his very prayers, proceeding
from a hypocritical and malicious heart, be an addition to his
guilt. May he be quickly cut off by an untimely death. And
may the apostolic office, which he hath so basely abused, be
given to another. By his untimely end let his children become
fatherless, and his wife a desolate widow. May his posterity,
following his evil example, be complete vagabonds and beggars ;
may they be excluded from the society of honest men, and seek
their bread in darkness and desolate places. May the covetous
extortioner take the substance which he got or increased, by
avaricious stealth out of the poor's bag, or by traitorously de-
livering me into the hands of my foes, and may the cursed labour
of his corrupted hands, instead of descending- to his children,
go for spoil to strangers. As he was a stranger to mercy, may

he find every heart shut and immovable to compassioti for

REMAINS OP THE

him and his seed. May his posterity be cut off, and, in the
next generation, their name and memory crazed. May the
sins of his ancestors * be remembered and visited upon him.
Take particular notice of their guilt, that thou mayest be sure
to cut off their seed and memory from the earth. Because he
remembered not to practise mercy, but persecuted the afflicted
and needy man, whom he ought to have relieved, being treas-
urer for the poor; and slew the broken in heart, whom he
ought to havo comforted, and healed, being a minister of the
Gospel of Salvation ; and especially because he persecuted me
in my state of humiliation, poverty, and affliction, to slay me al-
ready broken in heart with the burden of my Father's wrath,
and the guilt of sinners. As he loved cursing, so lot it come
unto him ; as he delighted not in blessing, so let it be far from
him. As he clothed himself with cursing, as with his garment,
so let it come into his bowels like water, and like oil into his
bones. Let it be unto him as the garment which covereth him,

* The imprecations about the ancestors and posterity of Judns must be un-
derstood in ft cons stency with the prophet's declaration : " The soul that
Binneth it shall die; the son shall not bear the iniquity of the father, neitlicr
shall the father bear the iniquity of the son ; the righteousness of the right-
eous shall be upon him, and the wickedness of the wicked shall be upon him."
Esok. xviii. 20. Judas was not punished for the sins of his ancestors or chil-
dren, nor they for his, but in as far as they mutually made one another's sin
their own, by consent or practice; in which case it was just for a jealous Qod
to visit the iniquity of the fathers upon the children, unto the third nnd
fourth generation of them that hated him. Christ did not prny that the sin
of Judas' ancestors, who were already in heaven or in hell, might not be par-
doned to them, but that they might be charged upon him, — him who consented
tc all the sins that ever were committed. The expression, " Let not the sin
of bis mother be blotted out," may possibly be a prayer against forgiveness
to his immediate parents, but if it be, it is upon supposition of their being ac-
cessory to his guilt; for in no other case does one sinner benr the sin of ano-
ther; but I rather think that it is a prayer that his mother's sin might not be
pardoned to Judas. In like manner his posterity is cursed, only upon suppo-
sition of their being, aa is too commonly the case, heirs of their father's wick-
edness. But upon supposition that they were good men, the imprecations
could not hurt thorn ; and yet they would bo fulfilled suflSciently, by their dis-
owning such a father, and renouncing his works.

REV. JAMES MACQREaOR, D.D.

id, in thfl

May the
ipon him.
3t be sure
Jecause he
le afflicted
eing treas-

whom he
3ter of the
ecuted me
slay me al-
jr's wrath,
let it come
be far from
lis garment,
oil into his
vereth him,

IS must be un-
Tho soul tbat
father, neither
3 of the right-
be upon him."
lestors or chil-
5 another's sin
a jealous God
the third and
ly that the sin
ht not be par-
who consented
l,et not the sin

?t forgiveness
their being ac-
the sin of ano-
n might not be
ly upon suppo-

father's wick-
imprecations

y, by their dis-

'j^

and for a girdle wherewith he is girded continually. Let it
cleave to him for ever and evci*. May these things come upon
the head of Judas, and of every one who inipenitently approves
of his deed."

Every tittle of these imprecations was accomplished upon
Judas. " After the sop Satan entered into him," and abode
with him. lie was without doubt condemned at God's jutlg-
ment seat; for he went to " his own place," to hell. It is plain
that his prayer was sin. His days were few, for he soon strangled
himself; and then Matthias got his office, and his wife became
a widow, and his children fatherless. Is it not natural to think,
that his children became vagabonds and beggars ? No Chris-
tian could have respect for them, at least, without disowning
such a father ; and the chief priests and elders, in whose cause
their father died, showed them no favour ; for these rapacious
extortioners, near akin to Judas, confiscated, it is likely, all his
goods, but at any rate, the thirty pieces of silver, and, instead
of giving them to his children, bought with them a burial
place for strangers. He found none to extend mercy unto him-
self or his children, for he would not apply for it to Christ or
his disciples, and his new friends had no better comfort for his
wounded conscience than " What is that to us ? see thou to
that." The name of his posterity is blotted out, for we know
nothing about them. The Lord knows that the iniquity of his
father and of his mother was visited upon him ; and p:, for the
curse entering into his bowels, and cleaving unto him, let our
Saviour answer, " Wo unto that man by whom the Son of man
is betrayed ; good were it for that man if he had never been
born."

Such then are the tremendous imprecations of our blessed
Lord and Saviour Jesus Christ against Judas, the chief priests,
and other persecuting Jews; and, I may add, all impenitont
enemies of the gospel. Thus He prayed who has power and
authority to answer his own prayers. " Let the earth fear and
be still !" Though these three Psalms, which we have been
considering, be the most rcn.arkable for imprecations, yet, ia

REMAINS OF THE

several others, Christ prays against his enemies ;* and though
heaven and earth should pass away, yet none of his words shall
pass away. " It is a fearful thing to fall into the hands of the
living God !" What a desperate madness it is to trample under
foot the infinite kindness and mercy of God I To despise the
blood of Christ, and neglect the gospel of peace and salvation !

* In a former note, mentioning a number of Paalms quoted in the New Tes-
tament, those in the italic character are, either partly or wholly, spoken by,
to, or concerning Christ. The following, viz., Psa. xxi. xxir. xlvii. 1. Ixi.
Ixxii. Ixxxix. xcvi. xcviii. xcix., and others, are also concerning him, though
they may not bo expressly applied to him in the New Testament. If the
reader pleases to consult them, ho will find imprecations in many of them,
most or all of whieh, I humbly hope, are Christ's.

Since most of these Psalms hold out Christ to us under a shadow or typo,
it is to be expected that some parts of them will be most applicable to the
type, as well as some others to the thing typified ; but we are not for that
reason to reject ttiem as having nothing to do with Christ, fur no comparison
between temporal and spiritual things can hold in all respects. But such is
the wisdom with which the Spirit of God guided the Psalmist, that many of
his expressions may bear an application to Christ, where he perhaps did not
know, or intend it; and where a superficial render may not observe it still. I
shall adduce a few examples, Psa. xvi. 2, 3. " My goodness extendeth not
to thee ; but to the saints." Christ's obedience and death, though they are
great gain to the saints, yet they add nothing to the essential blessedness or
happiness of God. Psa. xl. 12. " Innumerable evils have compassed me about,
mine iniquities have taken hold of me, so that I am not able to look up; they
are more than the hairs of my head, therefore my heart faileth mo." All this
is entirely consistent with Christ's perfect innocence, and were spoken by
him, with great propriety, concerning the sins which were imputed to him,
which were indeed more than the hairs of his head, and innumerable, and
which, when they encompassed him about, and rushed upon him in the gar-
den, and on the cross, took such hold of him that he could not look up, and
that his heart was a-failing him. It is to be remarked that he neither repents,
nor asks pardon. Psa. Ixxii. 15- " Prayer also shall be made for him con-
tinually," that is, for his body the chutch ; or rather, about him, that is, con-
cer»;ing his person, cause, and kingdom. Psa. cxviii. 17, 18. "I shall not
die bi't live — he hath not given me over to death." These words, I hope,
may be thus explained, I shall not so die as not to live again very soon. lie
hath not so given me over to death as to leave me under its power. " Thou
wilt not leave my soul in hell, neither wilt thou suffer thy holy one to see cor-
ruption." Christ himself said of .Jairus' daaghter, whose death was to be for
a short while only, " The maid is not dead but sleepeth."

BEY. JAMES MACQREaOR; D.D.

(Is Bhall
8 of the
Ic under
pise tlic
ilvation !

3 Now Tes-
spokcn l>y>
vii. 1. Ixi.
lim, though
nt. Tfthe
ly of tbem,

ow or type,
cable to the
not for that
I comparison
But such is
lat many of
laps did not
■ve it still. I
xtendeth not
agh they are
lesseduess or
3od me about,
ook up ; they
10." All this
re spoken by
lutcd to him,
imerablo, and
in the gar-
look up, and
jither repents,
for him con-
I, that is, con-
"l shall not
words, I hope,
'ery soon. He
ower. "Thou
one to see cor-
h was to be for

Surely it will bo more intolfrable, in the day of judgment, for
Judas and the persecuting J"vs, than for " Sodom and Go-
morrha, who are set fortli for an example suffering the ven-
geance of eternal fire." What shall we then say of them who
despise the gospel still ? IIow unutterable must their torments
be, who, in spite of these warnings and a thousand more, dniw
down this vengeance — these curses seven fold upon themselves!

It may be proper here to obviate a plausible objection that
mny be made against reckoning any of the imprecations con-
tained in the book of Psalms to be Christ's; viz., that none of
the evangelists mention them, — that they seem directly oppo-
site to the great meekness and gentleness of Christ's disposi-
tion and behaviour, and in a particular manner contrary to his
dying prayer, " Father, forgive them, for they know not what
they do." We too should be as forward as possible to condemn
them, could we apprehend that they, in the ^east, detracted
from the innocence, the goodness, or the love of Christ; but we
hope to be able to show, that instead of detracting from, they
were an illustrious display of his goodness and love The
evangelists do not record them indeed, but there are also many
other things which Jesus did, which they have not written in
their books. They inform us that he prayed alone often and
long, and little or nothing of those secret prayers are recorded
in the New Testament, though it is not improbable that a con-
siderable part of them is contained in the book of Psalms, and
especially in those Psalms which we have above applied to
Christ. The silence of the Evangelists is no argument that
Christ did not use those imprecations, for though he had no
cause to be ashamed of them, yet he might have holy and wise
reasons for not uttering them in the hearing of his disciples.

But we can produce out of the gospels, other imprecations
used by Christ as severe as any in the book of Psalms. '< Woe
unto thee, Chorazin ! Woe unto th -e, Bethsaida !" See par-
ticularly Matt, xxiii., where Christ, eight different times, impre-
cates or denounces the final destruction of his enemies. " Woe
unto you, Scribes and Pharisees, hypocrites ; for ye ghut up

REMAINS OF THE

the kingdom of heaven against men; for yo neither go in your-
selves, neither suffer ye them that are entering to go in. Woe
unto you, Scribes and Pharisees, hypocrites; for ye devour
widows' houses, and for a pretence make long prayers, therefore
ye shall receive the greater damnation. Woe unto you. Scribes
and Pharisees, hypocrites j for yo compass soa and land to
make one proselyte, and when he is made, ye make him two-
fold more the child of hell than yourselves. Woe unto you,
ye blind guides; which say, Whosoever shall swear by the
temple it is nothing, but whosoever shall swear by the gold of
the temple he is a debtor. Woe unto you, Scribes and Pharisees,
hypocrites; for ye pay tithe of mint and anise atid cummin, and
have omitted the weightier matters of the law, judgment,
mercy, and faith ; these ought ye to have done, and not to leave
the other undone. Woe unto you. Scribes and Pharisees, hypo-
crites; for ye make clean the outside of the cup, and of the
platter, but within they are full of extortion and excess ! Woe
unto you. Scribes and Pharisees, hypocrites; for ye are like
unto whited sepulchres, which indeed appear beautiful outward,
but are within full of dead men's bones, and of all uncleanness.
Woe unto you, Sciibes and Pharisees, hypocrites; because ye
build the tombs of the prophets, and garnish the sepulchres of
the righteous, and say. If we had been in the days of our
fathers, we would not have been partakers with them in the
blood of the prophets. Wherefore ye be witnesses unto your-
selves, that ye are the children of them which killed the pro-
phets," for ye imitate and surpass their deeds, while ye profess
to disapprove of them. " Fill ye up then the measure of your
fathers. Ye serpents, ye generation of vipers, how can ye
escape the damnation of hell ? upon you shall come all the
righteous blood shed upon the earth." And justly, for, by
killing Christ and his apostles, they demonstrated that it was
want of opportunity only that prevented them from killing
all other good men. Of Judas particularly Jesus said, " Woo
to tliat man by whom the Son of man is betrayed, good were
ic for that man if he had never been born." Mark xiv. 21.

REV. JAMES MACOREOOU, D.D.

in your-

in. Woe

yc devour

I, therefore

m, Scribes

id land to

2 him two-
unto you,

car by the

the gold of

d Pharisees,

iummin, and

, judgment,

i not to leave

.riseea, hypo-

>, and of the

xccssl Woe

r ye are lilto

tiful outward,
uncleanness.

( ; because ye

sepulchres of
days of our
them in the
es unto your-
illed the pro-
lile ye profess
lasure of your
I, how can ye
come all the
justly, for, by
,d that it was
from killing
.s said, " Woe
lyed, good were
:k xiv. 21.

Tt matters not whetlicr wo consider our Saviour as denouncing
these woes upon Judas, the Scribes and Pharisees, or as simply
foretelling them ; for as in the former sense he plainly impre-
cated, so in the latter lie did what was equivalent, he declared
what was the Father's will respecting these men, and his con-
I stant prayer was, " Thy will bo done." This prayer for an
|f eigli -fold damnation upon his implacable enemies, pronounced
I by our Saviour, is surely as terrible as all the imprecations
I in the Psalms, taken together j and as i,he former is entirely
consistent with all tho meekness, and love, and gentleness of
the sweet and blessed Jesus, so wc see not how the latter can
be repugnant to these amiable qualities. Instead of that, his
imprecations are a beautiful display of his fervent love and
zeal for the happiness of believing sinners, as they show that
lie resents highly whatever is done to promote their ruin.
Where were the proofs of his love, if, after shedding his blood
for his chuioh, he should, while he can move hand or tongue
for her help, tamely yield her a prey to devils, and quietly give
her up to eternal destruction, or even to be trampled under
foot for a time, without avenging the injury? Were this his
gentleness, we should have good reason to say that his preach-
ing, and miracles, and sufferings were all a mere farce ; nay,
that he really did east out devils through Beelzebub, the prince
of the devils, and was the greatest pillar of the kingdom of Sa-
tan that ever existed ; in as much as he came to send a sword and
fire upon the earth, not to try and discover the difference be-
tween the h dy and the profane, but to destroy and consume
them both together. Can the love of Christ be a delight in
soul-murderers ? Can his meekness be a cold indifference about
the travail of his soul, or the safety of his redeemed ? No ; liia
very gentleness will be the roaring of the lion, his tcnderost
compassion and love will rouse him to rend in pieces the relent-
less murderers of those souls for whom he shed his precious
blood ; his very mercy and forgiveness will destroy and devour
at once those monsters, who were emboldened, from his meek-
ness, love, and patience, to " crucify him afresh, and put him

REMAINS OF THE

to open shame," and to do him all manner of despite and af-
fronts. Those actions will be the i'ruit and evidence of hi.s love
and compasHiun to sinners; and arc not his iniprccntiuns, in the
Biune spirit proof's, c(|U.illy plain, of the same blessed dispositiim '(

Further, as Christ's imprecations, whether in the I'salms, or
in the Gospels, are not opposite to the sweetness of his temper,
80 neither to his dying prayer of forgiveness. His imprecations
were against the knowing, malicious, and impenitent crucillers
of the Lord of Olory, his prayer of forgiveness was in be«
half of them, who did the same deed, but ignorantly. That
both the knowing and the ignorant were accomplices in the
death of Christ will appear, if, upon the one hand, wo take no-
tice that Jesus, in the parable, puts the speech into the mouth
of the chief priests, and elders of the people : " This is the
heir, come, let us kill him, and the inheritance shall bo ours,"
Mutt. xxi. 88 ; and that John, the beloved Evangelist, de-
clares, " Among the chief rulers, also, many believed on him,
but because of the Pharisees they did not confess him, lest they
should be put out of the synagogue, for they loved the praise
of men more than the praise of God," John xii. 42, 48; and
on the other, that the Apostle Peter says to the men of Israel,
"Now brethren, I wot that through ignorance ye did it, as did
also your rulers." Acts iii. 17. The prayer for forgiveness
was fully answered by the conversion of the throe thousand, by
Peter's sermon. Acts ii. 41 ; and of myriads afterwards, Acts
xxi. 20., which possibly comprehended every ignorant person
who was present, when he said, " Father, forgive them, for they
know not what they do ;" and the imprecations were as fully
answered by the fearful end of Judas and other persecutors,
and by the terrible destruction of the Jewish nation.

Since then Christ may be justified in using the imprecations
under consideration, we hope David cannot be condemned for
making them ready to his hand ; but that we may say of liim In
this case, as Peter does in another, " David being a prophet,
and knowing that God had sworn with an oath to him, that of
the fruit of his loins, concerning the flesh, he would raise up

&EV. JAMES MACnilEOOR, D. D.

pito nntl af-
i of lii.s lovo
tiuna, in tlio
disposition 't
) I'salins, or
his temper,
niprecatioiis
nt crucitiers
was in bo-
mtly. That
liccs in tho
wo take no-
tho mouth
This is tho
ill bo ours,"
in<;elist, dc-
!vcd on him,
im, lost they
id tho prniso
42, 43 ; and
en of Israel,

id it, as did

forgiveness
thousand, by
rwards, Acts
)rant person
lem, for thoy
(vcrc as fully

persecutors,
n.

imprpcations
ndenined for
iay of him in

g a prophet,
him, that of
uld raise up

Christ tc fiit upon his throne. ITo seeing this before npako of
tho resurrection of (Mirist." In like manner, David being a
prophet, and knowing that Ood hud permitted that Judos, and
tho chief priests, with the elders of the Jews, should rise up
and betray, and crucify Christ. He seeing this before spoke
of the miserable destruction of these wicked men. If David
did well in composing Psalms about tho glory ond exaltation of
Christ, he did better in writing those which contain tho impre<>
cations ; for, in this case, he had more need of steadiness, cour-
age, and resolution to withstand the derision of infidels and tho
attacks of superficial professors of religion, who would bo sure
to reprobate them ; for that age, as well as this, had its mockers
and blasphemers. Besides, he could not fail to know that suob
imprecations would make his reputation to suffer (as it has
done) in future ages, not only in the eyes of the openly profane,
and of such professors of religion as could not bear tho scoff
of an infidel, but even of many true Christians, through ignor-
ance or prejudice. But none of these things moved him. lie
was persuaded that his heart indited a good and necessary mat-
ter, that he spake of the things that he made touching the King,
and therefore his tongue was like the pen of a ready writer, in
all manner of imprecations and denunciations, as well as in
other matters.

Before we dismiss this part of our subject, we beg leave to
make a reflection or two upon the justness and reasonableness
of the^e terrible denunciations of the vengeance of the Omni-
puijnt. None can deny that it was just in God to inflict all
the curses in these imprecations upon Judas, the chief priests,
and other persecuting Jews, for the proper wages of sin is death ;
and yet it is plain that Christ might justly pray for every thing
that God might justly inflict. It is equally undoniable that
wilful and malicious persecutors of the gospel deserve to bo
punished with more sin in this life ; for all that they can suffer,
either by feeling the wrath of God, or by being enslaved to sin,
can never compensate for the affront, which their wilful sin-

ing puts upon God. It is highly reasonable that those should
5

REMAINS OP THE

feel justice in all its severity, both here and hereafter, who
will not suffer themselves to be dealt with mercifully and gra-
ciously, but blaspheme the very tongue that proclaims their
pardon, and cut off the hand that reaches them peace and sal-
vation.

Again, the imprecations produced no fruit different from, or
more bitter than, that which their life and conversation was
bringing forth before. They did not alter the condition of the
persecuting Jews to the worse, nor bring upon them any pun-
ishment greater than they would have received at any rate ;
but there was a coincidence and conformity between the effects
of the imprecations, and the native tendency of their conduct,
80 that they confirmed that punishment which was absolutely
sure before. Those men could not escape that very punish-
ment which they received, though Christ had never imprecated j
for hell lay at the end of the way in which they walked, as sure
as heaven lies in the way of holiness. " The end of these things
is death." If wisdom be a tree of life to them that lay hold
upon her, and if " the work of righteousness be peace, and the
effect of righteousness, quietness and assurance for ever," then
wickedness must be the tree of death, and the fruit thereof
eternal disquiet, vexation, and despair. The righteous man
can never be unhappy, for nothing can disturb him but sin, and
even in the midst of it, he enjoys the unspeakable happiness of
knowing that the great Creator and he are of one heart, and of
one mind towards it ; but the wicked man can never be truly
happy, for every thing but sin is a torment to him, and that
root of bitterness can no more yield him any solid satisfaction,
than a bitter fountain can yield sweet water. So then besides
the hell of the wrath and curse of God, and the hell of a sting-
ing conscience, the wicked man unavoidably and perpetually
carries about with him a growing hell of discontent, vexation,
and rage ; for being a slave of insatiable lusts, and ungovern-
able passions, he is always meeting with disappointments, and
very frequently with crosses which produce in his mind a frett-
ing, foaming, and raging against every thing that stands in his

REV. JAMES MACUBEQOR, D.D.

sting-
ketually
^xation,
rovern-
ks, and
la frett-

in his

way, and that again naturally produces more crosses and dis-
appointments, which still swells his rage more furiously, and so
on for ever. " Evil men and seducers wax worse and worse,
deceiving and being deceived," and the more " the backslider
in heart is filled with his own ways," he becomes the more
miserable.

Finally, the imprecations did not necessitate them to sin, nor
secretly incline their will to more evil than they would other-
wise have committed. As free agents, they not only began and
continued their persecutions, but increased them, and indeed
necessitated themselves to do so ; for, as a stone must gather
force by running down hill, so must vicious habits acquire
strength by indulgence. As these wicked men then did both
unavoidably and freely love sin, and exert themselves in its
service the more, the longer they continued under its power,
they needed no imprecations to drive them on, nor is this their
effect, but their blinding and hardening influence kept pace, as
it were, with their own growing inclination to evil. Pharaoh
hardened his heart, and when the Lord hardened the heart of
Pharaoh, he infused no obstinacy into his will, nor needed he
indeed; but only helped and enabled him, by making the
means which he used successful, to carry on that work — that
hardening work, which he had already begun, which he was
most anxious to finish, and in which he was previously wishing
for every assistance he could get from God or man. So was it
with the imprecations, and hence they were their own as much
as they were Christ's. They earnestly wished to be blinded
against the truth of the gospel, to be strengthened to suppress
it, and to live and die its enemies. They wished themselves
" accursed from Christ" and his blessings, and " his blood to be
for ever upon themselves and their children ;" and what mere
did he when he imprecated upon them eternal ruin ?

REMAINS or THE

.7-^

PART II.

VINDICATION OF THE USE OF THE IMPEECA-
TORY PSALMS BY CHRISTIANS.

We now proceed to the second part of our subject, viz., to
consider the imprecations and denunciations of God's wrath,
contained in the book of Psalms, as ours. In this part we
shall 1, endeavour to prove that they are a permanent Chris-
tian duty ; we shall point out 2, the objects of them ; and 3, the
disposition with which they are to be usedj and, lastly, we
shall answer the most material objections against the use of
them.

Chap. I. — ^imprecations are a permanent christian

DUTY.

Argument 1. Imprecations and denunciations of God's wrath
against the enemies of the gospel are a moral duty, required hy
the law of God, the eternal rule of man's obedience. Moses in
Deut. xi. 29, and in zxvii. 11, to the end, by the command-
ment of Jehovah, divides Israel into two classes, ordering the
one to stand upon Mount Gerizim to bless the people, and the
other upon Mount Ebal to curse. He does not tell how they
were to proceed in blessing, but he relates particularly the pro-
cess in cursing. "The Levites" standing between the two
companies, " were to speak, and say unto all the men of Israel,
with a loud voice, Cursed be the man that maketh any graven

"^^

REV.

JAMES MACOREaOR, D.D.

ECA-

viz., to
wrath,
)art vre

Chris-
d 3, the
tly, we

use of

[8TIAN

wrath
idred hy
loses in
)inmand-
jring the

and the
low they

the pro-

the two
of Israel,

y graven

or molten image, an abomination unto the Lord, the work of
the hands of the craftsman, and putteth it in a secret place ;
nrd all the people," viz., the six tribes upon Mount Ebal,
" were to answer and say, Amen, &c." Here is a most solemn
transaction : Israel, by the command of God, cursing themselves,
that is, consenting and praying that they might be accursed, if
they confirmed not all the words of the law to do them. Will
any man have the hardiness to believe that God would have
appointed such a solemn ordinance, and pointed out the manner
of its observation so particularly, if the thing itself were sinful,
or calculated to promote bitterness of spirit ? There was not
a word of all that Moses commanded with respect to these bless-
ings and curses, which Joshua did not afterward perform. See
Josh. viii. God did not intend indeed that this ordinance
should over again be celebrated with the same solemnity and
forme;!! i it the substance of it was, and shall be, in every
age, c- ^ ' r^id by every Christian, because it is implied in every
believing consent to the goodness of God's law.

We have another plain command to curse the enemies of the
Lord in Judges v. 23, " Curse ye Meroz, curse ye bitterly the
inhabitants thereof, because they came not out to the help of
the Lord, to the help of the Lord against the mighty." Seve-
ral of the tribes of Israel are blamed for withholding their aid
in this war, but it seems Meroz was deeper in the transgression
than any others, because they were nearer the field of battle,
or for some other reason, for which they are laid under a most
terrible curse. In this denunciation there are two things which
deserve our particular attention. 1. To prevent their being
ruled by their natural feelings, which might occasion an unsea-
sonable compassion, and consequently a criminal slackness, or
treachery in this work of the Lord, the command is repeated
with an emphasis curse ye, curse ye hitterly. Like Pharaoh's
dream, it is doubled, because the thing is sure and right, and
the emphasis is added because the curse must be denounced
with fervour and vehemence, even with the whole heart, and

with the whole soul. 2. To prevent us from imputing the

BEMAINS Of THE

curse to the impulse c^' private p&ssion, the revenge of Deborah,
Barak, or Israel, the inspired prophetess declares expressly
that it ^as denounced by command of the angel of Jehovah,
or rather perhaps the angel Jehovah, the Lord Jesus Christ,
the same who guided Tsrael through the wilderness, and was
Captain of the Lord's host in the days of Joshua, the same prob-
ably wh.' she calls the Lord God of Israel in the former chap-
ter, and who commanded Barak to fight against Jabin. Or if
it were another angel, being the messenger of Jehovah, he ^ad
his authority, and delivered his command to curse the Mero-
zites. The particular nomination of Meroz is a circumstanoe
in this command which does not apply to our imprecr4,tions,
because we have no revelativ..:, intimating to us that such a par-
ticular place or people is the object of the curse, but as we
know that there are and will be in the world persons of the
same character with the Merozitcs, who shall finally refuse to
come out to the help of the Lord against the mighty, we are
under obligation by this command to curse them.

Arg. 2. I7ie Lord declares plainly that he will curse and de-
ttroy eternally all his tmplacahle enemies. " The curse of the
Lord is in the house of the wicked," Prov. iii. 33. We know
already the sentence which shall be pronounced against them,
at the great day of Judgment, " Depart from me, ye cursed,
into everlasting fire, prepared for the devil and his angels."
How many thousands of tnreatenings are contained in the word
of God, against those who forsake not their wickedness I If any
man taks them for bugbears he will find himself mistaken.
God seriously intends to execute them, and nothing will divert
him from it. His threatenings, as well as his promises, being
declarations of his will and purpose, are a rule of prayer unto
his saints, and they must earnestly wish for their accomplish-
ment upon all who will not in time escape from within their
tide mark. Against their accomplishment they need not pray,
for they will not be heard ; ) ecause the only possible way of
escape is by breaking off wickedness, and doing that which ia

REV. JAMES MACGREOOR, D.D.

borah,
sressly
hovah,
Christ,

id ^88
e prcb-
r chap-
Orif
he ^a^
e Mero-
mstanoe
jcations,
ih a par-
ut as we
is of the
refttso to
^j we are

lawful and right ; all the prayers in the world will not save the
man who takes any other course.

Farther, God looks upon the cause of his people as his own,
and he hath promised to plead it, and to destroy and curse the
enemies of his saints. Not t'-iat he engages to avenge every
private quarrel that may happen between a good and a bad man j
wc speak of the great quarrel only between the seed of the
woman and of the serpent. The children of the wicked one want
not a thousand pretexts for their enmity against the followers
of Jesus, as that they turn the world upside down by their
fanaticism and enthusiasm, that they rebel against the state,
saying that there is another king, even Jesus, that they teach
customs hurtful to civil society, and what not ? But the true
cause of the enmity is the saints' love to Christ, and their
attachment to his truths, by which means they are as thorns in
the sides of the seed of the serpent, whose wickedness is con-
tinually condemned by their holiness. Seeing that his people
suffer so much in the world for his sake, God undertakes and
promises that their enemies shall not only be disappointed, but
cursed and consumed. Thus he said to Abraham, ** I will
bless them that bless thee, and curse him that curseth thee,''
Gen. xii. 3. Thus Balaam, contrary to his intention, said of
Israel, " Blessed is he that blesseth thee, and cursed is he that
curseth thee," Num. xxiv. 9. Such promises as these are, to
this day, the ground of the Christian's hope and comfort, ?nd
the rule of his duty. Every child of God, how grieved bocver
for the obstinacy of wicked men, and hor ojlad soever of their
repentance and reformation, must, if they harden themselves
against all rjeans of grace and salvation, pray for and acquiesce
in the accomplishment of the curse upon them.

Arg. 3. Since the saints have the command of God to author-
ize them, and the promises of God to encourage them in re-
ligious imprecations and der '.nciations, we may well expect to
find many others besides David going heforj us in this p; actice.
Examples might be multiplied without number. Imprecations
were used from the beginning to the end of the Old Testament,

'■*

REMAINS OF THE

08 by Noah, Gen. ix. 25. j Isaac, Gen. xxvii. 29; Jacob, Gen.
xlix. 7 J Moses, Deut. xxxiii. 11 j Joshua, Josh. vi. 26 ; Elisha,
2 Kings, ii. 24 ; Jeremiah, Jer. xviii. 19-23 ;* Nehemiah, Neh.
vi. 11 ; Malachi, Mai. i. 14, &o. To which may be added that
famous example of the whole Jewish Church, who in the most
celebrated and praiseworthy transaction of a period of remarka-
ble reforma n, did, under the di'*eotion of Nehemiah, consent
and agree * jeomo a curse if they should iurn aside from the
ways of tha Lord. " And the rest of the people, the priests, the
Lcvites, the porters, the singers, the Nethinims, and all they
that had separated themselves from the people of the lands,
unto the law of God, their wives, their sons,- and their daughters,
every one having knowledge and having understanding. They
clave to their brethren, their nobles, and entered into a curse,
and into an oal'. to walk in God's law," &c. Neh. x. 28, 29.

In the New Testament stands foremost the example of our
Saviour, the author and finisher of our faith, unto whom we are
to look, before all others ; who, though he endured the contra-
diction of sinners against himself, and reviled not when he
was reviled, nor threatened when he suflfered, yet denounced
the most grievous woes against Judas, and the Scribes and
Pharisees, who obstinately opposed his gospel to the hindrance
of God's glory and man's salvation, as far as lay in their
power.

We have next the example of the great apostle of the Gen-
tiles, who flew through the nations like a winged seraph, pro-
claiming the mercy and love of God, and warning his brethren
to flee from the wrath to come. " Alexander the coppersmith,"
says he, " did me much evil, the Lord reward him according
to his works." 2 Tim. iv. 14. In denouncing this curse, Paul
was quite cool, and free of all revenge, filled with a spirit of
forgiveness as appears from the context, " At my first answer
no man stood with me, but all men forsook me j I pray God that

* But some of Jeremiah's imprecations, as Chap. xx. ld-18 ; and Job's,
Chap, iii., are surely lamentable infirmities, recorded not for imitation but
warning.

REV. JAMES MACOREaOR, D.D.

it may not bo laid to their charge;" verse 16. But discerning,
by the Holy Ghost, the malicious spirit of the man, and fore-
seeing his obstinacy, he denounces his doom. We have not
now the gift of discerning spirits, therefore, wo must not pre-
sume in our hearts to apply our imprecations to any individual,
as Paul did. Nevertheless, hh example is so far for our imi-
tation, as to warrant us to pray indefinitely against every Al-
exander, that is every one who is like him, though wo cannot
know who they are. What in the example was extraordinary,
viz., the discerning of Alexander's spirit, was peculiar to Paul,
in other respects it ought to be imitated. These examples are
sufficient to establish this point ; but as the most of them havo
some extraordinary circumstance attending them which is n t
to be imitated by us, and consequently the reasoning from them
will not be so convincing, we shall add some others, which suit
the case of the church or of private christians in every age and
condition.

1. The example of the Churcn .„ Acts iv. 24. — 29. The apos-
tles having been threatened by the council of the Jews, for
teaching in the name of Jews, — " went to their own company
and reported all that the chief priests and elders had said to
them." Then the whole company lifted up this prayer, " Lord,
thou art God, — who, by the mouth of thy servant David hast
said. Why did the heathen rage and the people imagine vain
things ? The kings of the earth stood up, and the rulers were
gathered together against the Lord and against his Christ.
For of a truth against thy holy child, Jesus, whom thou hast
anointed, both Herod and Pontius Pilate, with the Gentiles,
and the people of Israel, were gathered together, to do whatso-
ever thy hand and thy counsel determined before to be done.
And now, Lord, behold their threatenings, and grant unto thy
servants that with all boldness they may speak thy word."
The imprecation contained in this prayer may be thus expressed :
" thou, who sittest in the heavens, and deridest the counsel
of the rulers against thee, and against thy Christ, open thine
eyes and see, and consider these threats, their devices and op-

REMAINS OF THE

U :

position; for, even now, they have been consultiog to break
for ever tlio bands of thy law, and to bring tliy gospel to noth-
ing, that it may never more be mentioned. Disappoint their
devices, and overrule their threats for thy glory. If it be thy
will, restrain them, either by touehing their hearts by thy grace,
that they may be wise, and serve the Lord with fear, and re-
joice with trembling; or by binding their hands by thy power,
that they may perform no part of their enterprise : if not, let
them threaten on, (for by thy grace wo will overcome,) until
thou break them with a rod of iron, and dash them to pieces
like a potter's vessel." This example is a lasting rule to the
church, or to private Christians whon they have to do imme-
diately with the persons of those who oppose the gospel, whose
end they know not. They must not pray absolutely for or
against them, but on supposition both; the first of their repent-
ance, the last of their final impenitence.

2. 2^he example of Paul. — " If any man love not the Lord
Jesus Christ, let him be Anathema Maranatha," 1 Cor. xvi.
22, or accursed, the Lord cometh. This is a very tremendous
denunciation, comprehending in one word as much as David
has said throughout the Psalms. Paul did not denounce it
against any who having once hated Christ, yet in this life come
to him, for this were to make void that gospel, which he so
zealously preached ; but it expresses his desire that all who live
and die destitute of the love of Christ may be found accursed
when the Lord Jesus comes to judge the world. The same ter-
rible curse he denounces repeatedly against all the perverters
of the gospel. " Though we or an angel from heaven preach
any other gospel unto you, than that which we have preached
unto you, let him be accursed. I say again, if any man preach
any other gospel unto you, than that ye have received, let him
be accursed." Gal. i. 8, 9. As we said of the former, so we
may of this, that it is not intended, at least in its full latitude,
against them who for a time, pervert the gospel, but them only
who do so to the end.

These two examples are a lasting rule to the church, or to

iV,*

REV. JAMES MACGREQOR, D.D.

3 break
to noth-
nt their
t be thy
»y grace,
, and re-
y power,
f not, let
le,) until
to pieces
lie to the
do imme-
lel, whose
}ly for or
lir repent-

the Lord
Cor. xvi.
remendous
1 as David
snounce it
3 life come
ich he so
1 who live
d accursed
|e same ter-
perverters

en preach
c preached

lan preach
led, let him
mer, so we
|U latitude,

them only

lurch, or to

private Christians, of indefinite imprecations, directed against
no particular sot of men, but proceeding upon a supposition of
a final hatred of Clirist, and perversion of his gospel. Thus
ought the imprecations in the Psalms to bo read and sung.
Moreover our Lord also hath left us an example of indefinite
imprecations, which suits i.i all circumstances. " Woe unto
you that are rich ; for ye have received your consolation. Woe
unto you that are full j for ye shall hunger. Woo unto you
that laugh now ; for yo shall mourn and weep. Woe unto you
when all men shall speak well of you ; for so did their fathers
to the false prophets." Luke vi. 24, 25, 26.

We may here add the following observation, as it throws some
light on the subject in general, though it be not immediately
connected with the present argument. Should any ask what is
the rule of the Christian, when the enmity of wicked men is
turned against his person or private concerns, we answer, there
is then no place for imprecation. The blessing is to be returned
for cursing, and prayer for persecution. Then the example of
Stephen is to be followed, '' Lord, lay not this sin to their
charge," Acts vii. 60. Such is the difference between our cause
and God's. How opposite is the conduct of St'^phen and Paul,
though both were actuated by the selfsame Holy Spirit I The
one says, " Lord, lay not this sin to their charge ;" the other,
" The Lord reward him according to his works ;" but the former
was pleading his own cause, the latter God's. Had Stephen
been in Paul's place he would have imprecated, and had Paul
been in Stephen's he would have forgiven. Paul indeed differs
as much from himself as from Stephen. At one time he says,
" The Lord reward him according to his works," and almcst
with the next breath he says, " I pray God it may not be laid
to their charge." In the first case, he speaks of one who
" greatly withstood our words," that is, the doctrines which
were taught by him and other ministers of the gOL-cI; in tlio
last, of them whc« forsook him in danger, and gave him no per-
sonal aid.

Such are the examples which the great cloud of former wifc-

REMAINS OF THE

I
f

ncsses did set us while they were on earth, let us now follow
them to glory, and see what is the exercise of the spirits of
just men made perfect. Heaven itself is not without impreca-
tions. " I saw under tin altar the souls of them that were
slain for the word of God, and for the testimony which thoy
held, and they cried with a loud voice, saying, How lonp;, O
Lord, holy and true, dost thou not judge and avenge our blood
on them that dwell on the earth ?" Rev. vi. 9, 10. Not that
there is resentment or revenge in heaven, but a vehement zeal
for the glory of God, for the display of his justice, and the
.lartyrs' innocence upon earth, and for the overthrow of the
kingdom of Satan. Moreover we are sure that Christ is in
heaven prosecuting for ever those prayers which he began on
earth, whether in behalf of his friends, or in opposition to his
foes.

Arg. 4. God hath promised that he will hear and answer holy
and good imprecations, and lie hath already, in innumerable
instances, accomplished that promise. Imprecations written in
the Scripture, or agreeable thereto, when they are sent up unto
God, without private motives or ends, but from a temperate
zeal for the glory of God, from love to our brethren, and in
the spirit of faith, have the same promise of an answer, with
other prayers. They are included in that general promise, " all
things," that is, all promised things, " whatsoever ye shall ask
in prayer believing ye shall receive j" for as we have already
shown, they are warranted by the command and promise of
God. But lest a general promise of an answer should be thought
insufficient, in a duty so much opposed, and so apt to be mis-
taken, God has been pleased to particularize it, and to appro-
priate it to this very subject j " For such as be blessed of him,"
viz., of the righteous man, " shall inherit the earth, and they
that are cursed of him shall be cut off," Psa, xxxvii. 22. That
is : When a righteous man, in prayer according to God's will,
asks by faith a blessing upon a man, he shall obtain it; and
when in the same manner, he asks a curse upon a man (indefi-
nitely), he shall be cut off. Not that God empowers his saints

en]

ni.'i

tuil

off

rosi

tlu

voil

anc

REV. JAMES MACOBEQOR, D.D.

)W follow
spirits of
, impreca-
that were
hich they
vy long, O
our blood
Not that
lement zeal
•e, and the
iTOW of the
Christ is iu
c began on
iition to his

amwer hol^
innumerable
IS written in
sent up unto
a temperate
hren, and in
answer, with
promise, " all
ye shall ask
have already
d promise of
lid be thought
ipt to be mis-
and to appro-
essedof him,"
irth, and they
_vii.22. That
to God's will,
obtain it; and
a man (indefi-
)wer8 his saints

to bless the cursed, or curse the blcMned, this would not be ao.
conlinj; to his will, but ho will bo inquired of by thorn, when
lio ia to bring the bk.ssing or the curse upon any man, to do it
lur tlicni ; so that he at once accomplishes his own purpose and
iiiiswors their prayers. Let not this ecoui strange, as if it were
a peculiar thing; for indeed it is (jod's universal rule. Though
" he works all things" throughout the world, "after the coun-
sel of his own will," yet he docs nothing, great or email, but
in answer to his children's prayers. Hence the Scripture as-
cribes to them (as they virtually pray for all that God docs)
the moral government of the world; "Ho that overcometh,
and keepeth my works unto the end, to him will I give power
over the nations, (and he shall rule them with a rod of iron,
as the vessels of a potter shall they be broken to Bhivers,) oven
as I received of my father." Rev. ii. 26, -7.

Farther, as an encouragement to believers to expect the
accomplishment of God's promise to answer their religious im-
precations, he hath already performed it in many instances.
Need we doubt if Christ was answered in his prayers against
his enemies? "I know," says he to his father, << that thou
hearest me always." We have already seen many of David's
imprecations answered, nay, we may say all of them ; " He
hath delivered me out of all trouble, and mine eye hath seen
bis desire upon mine enemies." Psa. liv. 7. This is not the
poor triumph of revenge over the fallen foe. David was never
cnpable of such meanness ; but a pure and holy delight in the
manifestation of God's faithfulness, in answering his prayer,
and fulfilling his own promises. Were we to consult the Scrip-
tures, we would also find upon record, an answer to the most
of those examples of imprecations mentioned above, and the
rest were answered as well as they. We shall only farther add, '
to illustrate this argument, the thanksgiving of the church for
the answer of her prayers against Antichrist; " I heard a great
voice of much people in heaven, saying. Alleluia, salvation, and
glory, and honour, and power, unto the Lord our God ; for true
and righteous are his judgments, for he hath judged the great

REMAINS OP TIIK

Tvlioro, which did corrupt the cnrth with hor forniontion, nnd
hath avenged the bh)od of his servants at hor hand," Itov. xix.
1, 2. Hath God spoken and done these thinps to answer reli-
gious imprecations, and can they yet be sinful ?

Arif. 5. Imprecations arr jtla'm};/ irarrmifed in that form of
piftj/er irhirh Chn'sf. tavijht hh (lixripfen, Matt. vi. In the first
petition we pray that God's name may bo hallowed or glorified.
Hereby we express our desire, among other things, that God's
perfections or attributes may be glorified or displayed, as well
those of his justice and vengeance in tho everlasting destruc-
tion (and temporal too as fur as ho sees meet) of impenitent
sinners, as those of love, grace, and mercy in the eternal salva-
tion of believers; for the former are as much included in his
name and as essential to him as the latter. When we pray,
" Hallowed be thy name," we plead wickedly and deceitfully
for God, if we mean to exclude any of his attributes from being
glorified, and yet, it is certain, though justice be glorified upon
believers in their Surety, that it cannot be glorified upon obsti-
nate sinners but in their destruction

In the second petition, which is, "Thy kingdom como," wo
pray not only that the kingdom ^f grace may be advanced, but
that the kingdom of Satan maybe destroyed; which implies
no less than the complete and eternal overthrow of all those,
who are constantly and finally tho instruments of its support,
for how can it be destroyed unless its pillars be removed ? Who-
ever then repeats these two petitions, whether he means it or
not, makes use of implied or virtual imprecations.

The third petition contains a warrant still more evident for
religious imprecations, and therefore we shall dwell a little upon
it. " Thy will be done on earth, as it is done in heaven." The
will of God is one simple act, purpose, or counsel, whereby
"he hath from all eternity appointed and ordered most wisely
and infallibly and irresistibly, all the acts and events of all his
creatures, so that things which seem to us most entirely or
most freely to remove this most free and eternal counsel of his,
are subservient to it in all their actings. And all those con-

REV. JAMEB MAOaREQOn, D.D.

ion, nnd
,lov. xix.
iwcr rcli-

form of
\ the first

glorifiod.
hat God's
d, as well
» deatruc-
mpenitcnt
rnal salva-
led in his
n via prny,
deceitfully
from being
rifled upon
upon obsti-

come," vo
anced, but
ch implies
all those,
|ts support,
ed? Who-
eans it or

I evident for
little upon
;en." The
Icl, whereby
luiost wisely
Is of all his
entirely or
mscl of his,
those con-

currences, which pcem to ub most inconeidorablo or continjjont,
are fureordaincd by thu same nioHt iiit'aUiblc cuunsel, and U)a(lo
the InHtruuicnts of brin<;ing abuut the greatest cuiicernnicnts
in tlio world." " The Lord of Hosts hath sworn, saying, Surely,
as I have thought, so shall it come to pass, und as I hnvo pur-
posed, so shall it stand ; that I will break the Assyriun in my
land, and upon my mountains tread him under foot; then shall
his yoke depart from off them, and his burden depart from off
tlicir shoulders. This is the purpose that is purposed on the
whole earth, and this is the liand that is stretched forth upon
all nations. For the Lord of Hosts hath purposed, and who
shall disannul it? and his hnnd is stretched out, and who shall
turn it back ?" Isa. xiv. 24-27. " llemember the forr '^r thinj.'.
of old, for I am God, and there is none else. I am God, and
there is none like me, declaring the end from the beginning,
and from ancient times the things that are not yet done, sayi' ,:
My counsel shall stand, and I will do all my pleasure." ] m
xlvi. 9, 10.

Even the various, and unstable, and free motions of the
mind and will of man, which seem to come under no rule or
government but of himself, are most exactly ordered to bring
to pass the purposes of God. " There are many devices in a
man's heart, nevertheless the counsel of the Lord, that shall
stand." Prov. xix. 2L And herein we may observe the most
deep and unsearchable wisdom, and power, and purity of God,
that while man worketh freely, yet God worketh t. ti- by power-
fully ; and while man worketh sinfully, yet God woikcth there-
by most justly, and most purely. The freedom of the will of
man is not controlled by the infallibility and purity of the coun-
sel of God, nor can it interrupt or disappoint it, and the sinful-
ness of the will and ways of man is not justified by the infalli-
bility and purity of the counsel of God, nor doth it pollute it.*
Thus Judas freely, but maliciously, treacherously, and diaboli-
cally betrayed our Saviour; the Jews delivered him to judg-
ment freely, but enviously ; Pilate judged him freely, but un-

* See Lord Chief Justice Ilule's Conteuiplatioua on the Lord's Prayer.

REMAmS OP THE

justly; and the soldiers crucified him freely, but murderously;
yet in God there vraa in all this, though it was infallibly fore-
ordained by him, the greatest manifestation of his truth, and
justice, and wisdom, and purity, and mercy, that ever the
world did or shall see. " Him being delivered by the determi-
nate counsel and foreknowledge of God, ye have taken and
with wicked hands have crucified and slain." " Of a truth
against thy holy child JeSus whom thou hast anointed, buth
Herod and Pontius Pilate, with the Gentiles and the people of
Israel, were gathered together, to do whatsoever thy hand anc^
thy counsel determined before to be done." Acts ii. 23 ; iv.
27, 28.

The will of God is for the most part secret and unknown,
till it be fulfilled. "Thy way is in the sea and thy paths in
the great waters, and thy footsteps are not known." Psa. Ixxvii.
19. Yet we must say, " Thy will be done." It is true thy
counsels are secret and unknown to me, but they are the coun-
sels of a most wise and just God, and therefore I will be content
to pray with an implicit faith, " Thy will be done," for " right-
eous art thou, Lord, in all thy ways, and holy in all thy
works." It is true thy " counsel shall stand," yet are not my
prayers impertinent ; it is the duty of thy creatures to will what
thou wiliest, and to pray thee to do what thou intendesL to do;
that my will may not only passively submit unto thy v/ill, but
actively run along with it.* The will of God, however, is not
wholly secret. The scriptures of the Old and New Testament
reveal unto us a part of it which, however small in comparison
of the whole, is yet sufficient to show us the way of salvation
and duty. This revelation consists not only of commands and
directions about what we are to do, but also of expressed decla-
rations, prophecies, threatenings, and promises, both about par-
ticular events, and the eternal state of all men, concerning all
which we must say, " Thy will be done."

Thus God has plainly foretold and prophesied that he T\ill
consume "the man of sin with the spirit of his mouth, and

* Hnle, Ao.

crously ;
bly fovo-
uth, and
ever the
dotermi-
iken and
F a truth
ited, both
people of
hand ani^
li. 23j iv.

unknown,
ly paths in
Psa. Ixxvii.
is true thy
i the coun-
, be content
for «' right-
in all thy
ire not my
;o will what
|desl. to do ;
,y m\\, but
iver, is not
Testament
[comparison
if salvation
mands and
;ssed decla-
about par-
■corning all

Ihat he will
mouth, and

REV. JAMES MACOREGOR, D.D.

destroy him with the brightness of his coming;" that he will
convert the Jews with the fulness of the Gentiles j that " the
kingdoms of this world shall become the kingdoms of our Lord
and of his Christ ;" that the gospel shall be preached unto all
nations, and be attended with most wonderful success, insomuch
that " the people shall be all righteous, that there shall be upon
the bells of the horses, holiness to the Lord, that every pot in
Jerusalem and in Judah, shall be holiness to the Lord of hosts,
and that the Canaanite shall be no more in the house of the
Lord of hosts ;" and that he will send his son in the clouds of
heaven, with power and great glory, to judge the world ; to
which we must subscribe ; — " Thy will be done."

Again, God, in his mercy and grace, hath plainly foretold
and promised that innumerable multitudes of sinners, even as
many as be hath ordained to eternal life and salvation, John
vi. 37, shall be raised out of the grave of sin, quickened to be-
lieve in Christ, and to grow in faith, love, knowledge, piety,
and holiness, Isa. liii. 10, 11 ; Psal. xcii. 12, 13, 14, till they
become meet to be partakers of the inheritance of the saints in
light ; that they shall die, their bodies rest in their grave in
hope, be raised again and united unto their souls; that they
shall be judged and receive that sentence, " Come, ye blessed
of my father, inherit the kingdom prepared for you from the
foundation of the world ;" in fine, that they shall go away into
life eternal, and be ever with the Lord. These are parts of his
will which we are to pray may be done.

Lastly, God hath foretold plainly that, according to the eter-
nal counsel of his will, and for the glory of his goodness, justice,
and sovereignty, he shall certainly leave, permit, or suffer innu-
merable multitudes of sinners, even as many as he hath not
chosen to faith, holiness, and salvation, freely and willingly to
abide in their sins, and to multijyly them continually by obsti-
nate unbelief, John iii. 18, and many of them to oppose his
truth and persecute his saints, John xv. 20, serving divers
lusts which di'own men in perdition, being without God in the
world, haters and scoflFera of every thing sacred, blasphemers of
6*

REMAINS OP THE

the great and terrible name of the Lord God Almighty, pro-
faoers of his blessed and holy day, proud, ambitious, delighting
in all manner of uncleanness, theft, lies, covetousness, and
many other sins too tedious or abominable to be mentioned,
and many others beyond the power of their hands, however
much in the desire of their hearts, to accomplish ; serving the
devil with more truth and zeal than ever a saint served his God.
Psal. xxi. 11 ; 2 Tim. iii. 1-9. It is God's will and purpose,
for so he hath said, that these shall at their death be driven
away in their wickedness, the righteous vengeance of God be-
ing frequently visible in the kind, manner, and circumstances
thereof, as in horriblC) loathsome, and impure diseases, fashiona-
ble murder, either by their own hands, or those of fellow-duel-
ists, &c., &c. Some dying with a conscience totally stupid and
insensible, and others awakened to see all their sins set in ar-
ray against them, the devils waiting to seize their souls as tiieir
prey, and the Almighty God preparing all his arrows against
them, whereby their minds are tortured with unutterable an-
guish and horror, waiting in dreadful suspense, or running
headlong to meet the full measure of their misery. Prov. xi.
31. Moreover, God hath foretold that many shall be suiFered
after making great progress in the knowledge of the doctrines
of Christ, perhaps as great as any saint, and a fair and blameless
possession for a season, to return like the dog to his vomit, and
like the sow that was washed to her wallowing in the mire, to
pour out floods of venom and malice upon the truth and pro-
fessors thereof, and to wax worse and worse unto the end ;
though they have a competent knowledge of the power of God's
wrath, and see hell the inevitable reward of their ways, and
know full well how to make their escape. 2 Pet. ii. 20-22. God
hath purposed and foretold that they all shall be raised again,
and judged and condemned by this sentence, " Depart from me,
ye cursed, into everlasting fire, prepared for the devil and his
angels j" and finally that they shall go away into everlasting
punishment.

The most of these things are happening every day, and all

RE\. JAMES MACOREGOR, D.D.

«T

,y, pro-

igLting

5S, and

itioned,

lowevcr

ring the

lis God.

purpose,

e driven

God bc-

iiistances

fushiona-

low-duel-

upid and

set in ar-

s as their

^s against

•vablc an-
running
rov. xl.
suffered
doctrines
jlameless
omit, and
mire, to
and pro-
the end;
r of God's
ways, and
-22. God
ed again,
from me,
1 and his
yerlasting

ly, and all

of them shall certainly corae to pass, and God's will in them is
as good, and wise, and just, and holy, and pure as in the cruci-
fixion of Christ, or in any other thing whatsoever. Therefore
we must still subscribe, " Thy will be done." Nor is it suffi-
cient, as we said before, that our will should passively submit
unto God's herein, but it must actually run along with it. Or
shall we say God forbid, when we know it shall not be forbid-
den ? Are we wiser than God that we should dissent from
him ? Are we stronger than he that we should oppose him ?
Christ, who knew the father's will most perfectly, taught us not
to make any exception in this petition ; he set us an example
of a most cheerful submission to the will of God in all things ;
and his main design in coming to the world was to bring our
will into a perfect conformity to the will of God ; and the more
that this is done the more complete is Christ's work within us,
whereas the want of it discovers a proud rebellious disposition.
Let us then learn to pray cordially and cheerfully. Thy will be
done, — be done wholly, perfectly, and as thou wiliest, — "be done
on earth as it is done in heaven." Thus we see that this short
petition, " Thy will be done," which our Saviour taught us,
and which we are daily to pray, comprehends all the impreca-
tions contained in the book of Psalms, and is sufficient authority
for us to use them.

Arg. 6. God hath appointed imjfrccations as means of the
preservation of the church, and of the destruction of her enemies.
She uses the means and obtains the end. The restless malice
of the devil, and the wickedness of men continually stir up
enemies of one kind or another against the church, enemies
numerous and strong, by far more than a match for her. Her
weapons are tears and prayers; prayers against as well as for
hor enemies. Were it not for her prayers she would have been
swallowed up long ago, and there would not now be any men-
tion of the gospel in the world, nor any history of Christ, more
than if he had never been, unless perhaps, an account of the
abortion of his scheme of reformation : but they draw down
God's strength for her protection, and his vengeance upon her

■ w

REMAINS OP TUB

enemies, so that she has been and always shall bo set free both
from their deceit and violence. We know that the prayers of
Christ and his apostles against the Scribes, Pharisees, and other
obstinate Jews confounded all their devices against the gospel,
and made persecution itself the means of spreading it wider.
When the rulers of the Jews resolved against the Apostles, saying,
"Let us straitly threate i th'm, that they speak henceforth to
no man in tJm name,— and command them not to speak at all,
nor teach in the name of Jesus," the church prays, " Lord, be-
hold their threatenings, and grant unto thy servants, that with
all boldness they may speak thy word," and their prayers are
answered to the confusion of the rulers. We might instance
also the prayer of Hezekiah against Sennacherib, of Esther
against Haman, and many others. In every age the prayers
of the church are, more or less visibly, the means of her pre-
servation or deliverance. Thus, when the devil stirs up his
instruments to teach and defend erior in the church, God,
through means of her prayers, makes their tongues to fall upon
themselves, and confound them by their contradictions and blas-
phemies. When her foes set their nets and snsres, she prays,
and they are caught themselves j when they draw the sword,
she prays, and it enters their own heart. In a word, whatever
crafty devices or violent assaults may be framed against her,
they shall, through the eflScacy of her prayers, be turned to
the confusion and destruction of their authors, and to her exal-
tation.

If it be objected that because God hath promised to protect
his church, so that the gates of hell shall not prevail against
her, he will therefore preserve her without regard to her im-
precations, we answer, He hath not promised to protect her
without her prayers, neither will he do it. But he hath pur-
posed and promised as well that she shall pray against her ene-
mies, and that her prayers shall be answered, as that he shall
protect her ; and all these parts of his purpose or promise shall
without fail be accomplished. God's promise of protecting the
church, instead of freeing her from prayer, is her greatest en-

B botli
era of
1 other
gospel,
wider,
saying,
brth to
; al all,
»rd, be-
lat with
yers are
instance

Esther
prayers
her pre-
3 up his
bV, God,
fall upon
and blas-
le prays,
e sword,
[whatever
.inst her,
urned to
her exal-
te protect
|iil against
her ini-
Irotect her

lath pur-
It her enc-
he shall
lise shall
lectin g tbc

reatest eu-

REV. JAMES MACOREQOR, D.D. 69

couragement in that duty, and makes it necessary. It is her
encouragement, as it ensures a gracious answer ; it makes her
prayers necessary, because God hath commanded her to pray for
whatever he hath promised. God promised that he would bring
back the captivity of his people, Ezek. xxxvi. 33. " But thus
saith the Lord, I will yet be inquired of by the house of Israel
to do it for them."

Arg. 7. The saints shall aftcncanls judge the enemies of the
gospel) and their praying against them now is hut doing, im-
plieiily and indefinitely, what they shall do at the day of judg-
ment expressly and, jiarticidarly ; therefore that is necessary as
well as this, to maintain a consistency and uniformity of con-
duct and character. It is beyond a doubt that the saints shall
be secondary judges at the last day, approving of the sentence
of the great Judge, " Ye who have followed me in the regene-
ration, when the Son of man shall sit on the throne of his glory,
ye shall sit upon twelve thrones, judging the twelve tribes of
Israel." Matt. xix. 28, " Do ye not know that the saints shall
judge the world? Know ye not that we shall judge angels ?"
1 Cor. vi. 2, 3.

It is equally plain that there must be a harmony betwixt
their conduct now and then. Their present prayers -iiust not
contradict their future sentence j for though they will undergo
a great change at ceath, they will not then receive any new
powers or graces, but only the completion of those they had
before ; for glory is but the perfection of grace. The whole of
the spiritual warfare and agony of the Christian is an earnest
striving to be now what he shall be hereafter. But how vain
were that agony if his present and futu.-e state were opposite !
and how shocking must it be to think of a saint uttering, with
his dying breath, a prayer of faith from which he must shrink
with horror, the first moment after death ! yet that must be the
case if their prayers in this W'orld were to disagree with any
part of their conduct in the next. The only difi'erence that
can be allowed is such as suits the inferiority of the present to
the future state. Now they know only that God has enemies,

^y^'

REMAINS OF THE

and therefore their prayers must contain only an indefinite con-
sent to their destruction ; but then they shall know who they
are, and so bo in condition to make a particular application of
their former prayers. In lefinite imprecations are thereio) a aa
competent and necessary for the saints in their presei.' Runt. as
a particular sentence of condemnation against, every cremy >\
the gospel, at the great day of Judgmeit.

When we assert that there must be ari agreement between
the present prayers and future judgmcnu- of the saints, we are
awfire that there may be an apparent opposition botv»aen them,
iii the case of conditional prayers. A saint miy, for example,
pray often foi the salvation of a particular friei d or relation, at
a wife, or c'.-i!d, Tvhom yet at the last day he ahall chcerl'uUy
sentence to everlasdng destruction. But as all such prayers
go upon such a oc iditiou as this, '* if God peral venture shall
give theui lopentance to the acknowledging of the truth/' the
opposition is not real.

Chap. II. — the objects of imprecations.

I. Imprecations must be directed against no enemy ofman^
that is, against no man on account of either private and per-
sonal, or public and national enmity. It is agreed on all hands
that to imprecate on account of private injuries, is very abomi-
nable, and more so on account of national quarrels; and he
must be blind indeed who pretends to have Scripture authority
for that conduct. These give proper room for the exercise of
long-suiFering, meekness, and forgiveness, and here the truest
friends of the Scripture imprecations will not be last. They
will yield a cheerful obedience to our Saviour's command:
" Love your enemies, bless them that curse you, and do good
to them that hate you, and pray foi' Ihtm that despitefully use
you and persecute you." Matt. v. 44. " Blees them which per-

REV. JAMES MACOREaOR, D.D.

con-

they

on of

■<.r.'d as
i!.^. as
My >^

itween

WQ are

them,

ample,
:'!t.ni, at
icri'uUy
prayers
re shall
h," the

of man,
knd per-
l hands
abonii-
and he
uthority
ercise of
He truest
They
►mmand:
do good
fully use
hich per-

secuta you, bless and curse not. Dearly beloved, avenge not
yourselves, bui rather give place unto wrath, for it is written,
Vengeance is mine, I will repay, saith the Lord ; therefore if
thine enemy hunger, feed him, if he thirst, give him drink.
]}e not overcome of evil, but overcome evil with good." Rom.
xii. 14, 19, 20, 21. They will as readily as any others follow
the example of Christ, " Father, forgive them ;" of Stephen,
" Lord, lay not this sin to their charge;" and of Paul, " I pray
God that it may not be laid to their charge."

II. Imprecations must be directed against no present enemy
of the gospel as such, that is, against no man for his present
enmity against the gospel. Prayer must proceed upon a sure
foundation, but it cannot be concluded with certainty from a
man's present enmity against the gospel, that he shall continue
always in that state. He who is to-day a deadly foe to God,
and every thing blessed, may be to-morrow an unalterable
friend to both. He who now persecutes Jesus, may soon preach
him zealously. We know that bloody Saul of Tarsu'^ persecuted
Jesus of Nazareth, and being '' exceedingly mad against his
saints compelled them to blaspheme, and persecuted them even
to strange cities," making havoc of the Church, and breathing
out threatenings and slaughter against the disciples of the
Lord;" but he became another man, and Paul was not a whit
behind the chiefest apostles, but laboured more abundantly
than they all, in the work of the gospel. Now in him God
shewed forth all long-siiflFering, not for his own sake merely,
but for " a pattern to them which should hereafter believe to
everlasting life." If I pray then against any man for his pre-
sent er. mity against the gospel, I know not but I may be pray-
ing against one who is a chosen vessel unto God, and who shall
soon bo a partaker of the " like precious faith" with the saints,
and therefore such a prayer must be an abomination to the
Lord. But it is lawful to pray thus about all the present ene-
mies of the gospel, vi/. , that God may either convert them
from their enmity or destroy them in it, for it is evident that
one or other of these things is agreeable to his most holy will.

REMAINS or THE

III. Imprecations must be directed against all the final ene-
mies of God or of the gospel^ without exception. It is upon
that suppositiou ulone, that they persist in their enmity to the
end, that any are to be prayed against. Ail who die enemies to
the gospel, shall without doubt be punished with everlasting
destruction. Not one of them shall escape. " Thi? is the pur-
pose that God hath purposed through the whole eoi th ; and
when he shall stretch out his hand" to execute it, "who shall
turn it back ?" Upon all the final enemies of the gospel shall
come all the curses written in the book of Qod ; upon them
they would come though none were to imprecate them, and
whoever refuses his consent to their utter ruin, rebels against
his Maker. Amen to it, will be said by all who concur with
the will of God ; but it reaches not all alike, but " every one in
his own order," first they that stand foremost in guilt, and then
the rest in proportion to their deserts. All imprecations are
not to be directed against, nor shall they bo applied to, all the
final enemies of the gospel, equally. Those in the 69th and
109th Psalms belong only to them who commit the sin against
the Holy Ghost, or are noted apostates from the truth.

Farther, though the cause of God lights more or less upon
all the final enemies of the gospel, yet as we know them not, it
follows,

IV. That the objects of imprecations are unJencvA. He
who prays against God's enemies knows not who shall reap the
fruit of his prayers. He is certain that they shall be answered,
because faith cannot be disappointed, but in the meantime he
is ignorant upon whom. Of this he shall have little knowledge
till he be received up into glory, and then he shall be surprised
to see what effect they have taken upon persons, whom he was
far from suspecting to be Enemies of the gospel. He may find
that they have lighted not only upon the openly profane, but
upon ministers of the gospel, and professors of religion whom he
formerly took for saints; or upon his nighest and dearest rela-
tions, in whose behalf he had poured out many a prayer for
mercy, which he now finds returned into his own bosom, But

■w jg 'wn ni ' w .; i BiMWi i .m i nm»

REV. JAMES MAGGREGOR, D.D.

al ene-

upon

to the
nies to
Insting
lie pur-
i 5 and
:c shall
el sliuU
n them
m, and
against
ur with
f one in
ind then
ions are
I, all the
i9th and
1 against

CS9 upon
lu not, it

y/t. He
reap the
nswered,
ntinie he
nowledge
surprised
n he was
may find
fane, but
whom he
irest rela-
)rayer for
om, But

)

he will not upon such discovery regret that he used impreca>
tions, for he sees that God " docs all things well."

V. That in absolute imprecations there must he no particular
object intended. Because we know not the proper objects of
them, we must apply them to none, for wo m^y hit the wrong
mark as readily as the right. In obedience to God's command
we must indeed send up such prayers unto hmi, but we must
leave it entirely with himself to apply them as he pleases. Like
a man who sends home from abroad a sum of money to a friend
in whom he can confide, desiring him to apply it for the sup-
pression of vice, and the relief of the oppressed in his native
country. He who sends home the money knows that there
are vices to be suppressed, and oppressed to be relieved, but he
knows the names of none of them, so as to be able to say, sup-
press this vice, relieve that man, therefore he leaves it to his
friend to apply the money as he pleases. So we know that in
all ages there are such enemies to God, as are proper objects
of imprecations, but as we know not who they are, we commit
the application of our prayers against them wholly to God ; and
" he who searches the heart and tries the reins of the children
of men," will not only apply them to the proper persons, but
also according to the measure and degree of their guilt, with
the greatest exactness. We wish this and the other observa-
tions in this chapter to be carefully attended to, as they remove
every shadow of a pretence for looking upon religious impreca-
tions as the effect of revenge. If I am conscious that I have
no mortal in mine eye, when I desire the destruction of God's
irreconcilable enemies, I need not be afraid that I indulge any
passion whatsoever.
7

REMAINS OF THE

CUAP. III. — THE SPIRIT WITH WHICH WE SHOULD IMPRE-
CATE.

I. Imprecations should not proceed from a spirit of revenge,

II. They ought to be used pxireli/ in obedience to the divine
command. The authority of Jehovah is the first and best rea-
son of our obedience in all things, but it is to be peculiarly
eyed in this duty, which we uro so apt to abuse to gratify our
corrupt passions, and which has an appearance of being oppo-
site to others confessedly excellent and noble; lest, instead of
glorifying God by our prayers, we augment our guilt by pour-
ing out the rancour and venom of our own hearts. Our obedi-
ence in this matter must be cheerful indeed, but cautious. On
account of the awful nature of imprecations, there is need of
approaching God in them with more than ordinary reverence,
fear, humility, and self-deniedness, and of seeking grace to
purify us from all private emotions, affections, and passions;
for certainly he who addresses God in imprecations, with a
revengeful temper, takes the readiest way in the world to bring
them all down upon his own head. Every Christian may know
this, and sure nothing can be better calculated to strike the
mind with dread and reverence, and withal to becalm all its
turbulent emotions ; so that imprecations properly managed, in-
stead of fostering any bitterness of spirit, are one of the most
noble and powerful remedies against it that can be imagined.
The great and jealous God before whom we stand, accounts him-
self affronted by our corrupt passions, and he will not fail to
punish them. The knowledge of this makes every conscien-
tious Christian afraid of mixing them with his prayers. This
fear, however, neither make^^ him neglect his duty, for that
were "rebellion worse than the sin of witchcraft," nor yet in-
different about success therein, for indifferent prayers are as
offensive and detestable as the bitterest re nge; but it makes
him exceedingly watchful over himself, lest by any means he
should utter any thing rashly before God.

REV. JAMES MA' lEOOR, D.D.

IMPRE-

^vcnge.
e divine
)est rca-
souiiarly
itify our
,g oppo-
stead of
by pour-
ir obcdi-
»ua. On
need of
3verence,
grace to
passions ;
3, -with a
to bring
nay know
strike the
,1m all its
naged, in-
the most
imagined.
)unt8 him-
Qot fail to
conscien-
lers. This

for that
jor yet in-
srs are as

it makes
means he

III. Imprecations sliould he vsed m faithy that is, with a
beliof founded upon the divine promise that they shall bo
answered.

Wo have seen that, like other prayers, they are divinely
authorized, and consequently, that an answer to thorn is secured
by the unchangeable truth and faithfulness of God, inuomuch
that it is easier for heaven and earth to pass away, than that
any of them should remain unaccomplished. They are not
then to be used, but with a divine assurance, that thoy shall
be Ijoth answered and applied, with the greatest wisdom and
righteousness, to every one within their reach, fully and com-
pletely to all the final foes of Christ's gospel, and even to him
who uses ihem, if he is such a foe, and partially and improperly
to all its temporary enemies, as a means of their correction and
reformation.

IV. With knowledge. As in every thing else, bo hero ig-
norance must prove a fruitful mother of abuses, therefore it
ought by all means to be cured. Every one should bo in a
opacity to put an eternal difference between private revenge
and all bitterness of spirit on the one hand, and a holy zeal for
the glory of God, and an humble, obedient concurrence with
his will on the other. The former ought to be shunned more
than death, but the latter cultivated with diligence. Every
one should endeavour as much as possible to know the scope
and meaning of the Psalms, and of the imprecations in particu-
lar. Good books explaining them ought to be read frequently.
Ministers ought to be very areful ( perhaps more so thnii they
generally are) to explain them to their people. Were tho Im-
precations properly understood, every man of a tender ccriiicieuce
would sing the severest of them without scruple.

76 REMAINS or THl

ClIAP. IV. — OBJECTIONS ANSWERED.

OhJ. 1. — Imprecations are suited to the dark and antiquated
dispensation of the Old Testament only. God might then per-
mit them, or oven approve of them, but they cannot bo conHia-
tent with the milder disposition of the gospel, under which
we live.

Ans. We have shown the reverse of the last part of the objec-
tion already, from the practice of our Saviour, the Apostle Paul,
and the New Testament Church. Their example is a proof
of the full consistency of imprecations with the spirit of the
Gospel, and the New Testament dispensation. The first part
supposes that the Old Testament fathers enjoyed not the gospel
at all, and consequently that they were strangers to its benevo-
lent disposition, and imprecated merely through ignorance,
mistake, or something worse, all which are palpably false.
That the gospel did not then shine with so great light and
glory as now, will be readily granted. They saw Christ and
his spiritual blessings under a vail, and hence their knowledge
was not so clear, nor their love so strong as onrs, and therefore
it is no wonder that in some things they deviated more from
the path of duty than New Testament saints ; but still they saw
Christ and rejoiced. " They saw his promises and were per-
suaded of them and embraced them, and confessed that they
were strangers and pilgrims upon the earth.'' Heb. xi. 13.
They knew that law which said, << Thou shalt love the Lord
thy God with all thy heart, and with all thy soul, and with all
thy might j" and, " Thou shalt love thy neighbour as thyself;"
Lev. xix. 18 ; and it was " more desirable to them than gold,
yea, than much fine gold, sweeter also than honey, and the ho-
ney-comb." They were not unacquainted with those beautiful
and benevolent precepts of justice to all men, honour to the
aged, compassion to the poor, pity to the distressed, love and
generosity to strangers, faithful reproof of faults, and avoiding
revenge and grudging. Exod. zxiii. Imprecations, therefore,

pro

R£V. JAMES MACORRQOR, D.D.

wore practised under the Old Tostnmont, not in consequence
of their ignorance, or of any toleration or dispensation then
granted, and now revoked, but in obedience to the unchangeable
law of God.

It cannot with any appearance of reason bo maintained that
imprecations belong to that system of ceremonies and types
with which the fathers were burdened until the death of Christ ;
for no man can tell what is the thing typified by them. The
law of types and ceremonies was a shadow of good things to
come, but the body is of Christ. What then is the body of
which imprecations were the shadow ? Neither is there any
ground to affirm that as many of the imprecations in the Psalms
were primarily directed against men who were types of the
enemies of Christ and of the church, therefore they ought to
bo laid aside now when those men are gone ; for though, indeed,
they be gone, yet those who were typified by them, and for
whom the imprecations were chiefly composed, are come in their
room, and how preposterous would it be to lay them aside when
their proper objects have appeared!

It is not to be doubted, however, that imprecations ought to
be used less under the New Testament than under the Old,
or rather that other prayers ought to be used more, in proportion
to the superiority if our privileges. That servile fear which
was predominant then ought now to be swallowed up by the
more abundant displays of the grace and goodness of God,
made to us through Jesus Christ; and accordingly, though our
imprecations may not be fewer than theirs, yet they ought to
be as it were eclipsed and hid by the superior blaze of a greater
multitude of fervent prayers for the advancement of the Re-
deemer's interest throughout the world, in the success of the
gospel, the conviction and conversion of sinners, and the growth
of righteousness and holiness. This is a difference suited to
the real distiction between the Old and New dispensations of
the covenant.

Ohj. 2. Though David's imprecations might be used with
propriety during the first age of Christianity, ichile Judasj the
7*

REiMAINS OF THE

cJiief Priests, Scribes, Pharisees, or any of the Jews were alive
who cnicijied Christ, and persccvJed his apostles, yet they ought
to he laid aside now, when those men arc dead, and when it is
becoD)' .mpos&ible to commit again the sins which caused the
denunciation of such curses upon them. There are now no
Scribes, &c., to persecute Christ, no Judas to betray him, no
Jews to crucify him, and but few to persecute his followers,
why then should we retain imprecations which seem to be ap-
propriated to the age of the apostles ?

Ans. Though the age in which Christ • ved can nerer re-
turn, and though he cannot be persecuted or crucified again,
yet these things are no evidence that there are not, in every
age, persons of the same disposition with his betrayers and
murderers, or that he would not be crucified again in this or any
other age, were he to act again the part he formerly acted in
Judea, which yet must be proved ere the objection can have
any weight. Christ appeared in the world but once, for a
short space of time, and his travels were confined within a nar-
row compass, and yet he met with a Judas and persecutors ;
whence it is natural to conclude, not that there are now no
traitors and persecutors of Christ, but that they are by no
means rare ; especially if it be also remombered that his follow-
ers, who resemble him in their doctrine and example, meet
with them in all ages and places. Our Saviour himself has
taught us to argue in this strain, " If they have persecuted me,
they will also persecute you ;" " If they have kept my sayings,
they will keep yours also f so that the treatment of the saints
is a sure rule for judging what Christ would meet with, were
he in their place. Indeed, human nature is the same in all
ages, and therefore though there is not always the same num-
ber of bad men in the world, because vice has not always the
same opportunity to display itself, yet in no generation is there
wanting a great number of most wicked and abandoned per-
sons) insomuch that " every man who lives godly in Christ Je-
sus must suffer persecution." *

Though Chribt then cannot be crucified again in his own

's were alive
t they ought
d when it is
caused the
are now no
ray him, no
8 followers,
Qi to be ap-

n never re-
ified again,
fc, in eyery
rayers and
this or any
y acted in
1 can have
nee, for a
:hin a nar-
rsecutors ;
e now no
>re by no
bis follow-
ple, meet
mself has
juted me,
^ sayings,
'be saints
ith, were
Qe in all
ne num-
ways the
is there
led per-
il rist Je-

bis

own

BEV. JAMES MACGBEOOB,i,D

person, yet he may be an^ • • ' ' ^^

.^- body, .hose wronXTe T T ''' "'"^^' *^« -embers of

l^" Thus he said lonT 1, 'T 'T't'''' *^^ «PP^e of I J
'^-- »>er And thus he shlu Iv Hi ''"'' ^'^ p'"-«te
J»"ngered, and ye gave 1 T ^ ' *^' ^reat day, « j „,, '

n^e no drink • T 1 "° "^'«''* ^ was thirstv «n/

unni£,i.aga J "v^^ndyeeave

""'•-rnasmuch as je did it „„7, '^™''"' "■"■ ?« "si.cd mo

vl""'-""'" ""■ ""^ °' "" ''"" "'■ "'«»«' "»

woJo^rX'^'r^Vatr;'?.?''' ""J"- wore the
""d 'kat the worid doe, not „? ^'" "" "«"' "f a" a.>e/

o^»oifie„ of our Saviour. h„i?r "' '""'' "'""^'or, aX
h-'h given „, ,h, h,.,,^^;^° ■"» oer.a,„ that the Spirit of G„d

"■« history of „„ „„„^i„J »/ 'he I3rael,te«. as a speci„,e„ of

«P "-f »goin whiehthe;", e fTr "'""' ""-^ >■«"■ -
"here-n all geueratious mth !i 1' ""^ ""'H «» " mirror
«an 'ho Scriptures be a suffi:ie„t . r^^'"'' f" ho"' 1
P;»ot ce to all .e„ ? j,! Z' " '"i""'^'^ ™'« of faith I"
'ha future ages would be a" a '/.f " ^-'»°'-' foretell,
of the apostles. « Xh,-, k„„^ '*„ ' !."°' T" '"' "■" ">«'
0U3 times shall eome; " For 1„ . n ' "" ""o tet days peril,
"elves, covetous, boa ter , ' ^j ti" C '"'"' "^ "-Jr Zt
paints, unthankful, unholv fi """'Phemers, disobedient to
•-oakers, false accus'e s i„t fenT^""'""' "f-""", t c
that are good, traitors, headv i r* "'"'' "^^^P''^^ of tho,.
foore than lovers of God haW„!f r'""^"' '"- «f P> a s
'"g the power thereof." 2 S ^S?"f of Sodliness but de„v
;Peaketh expressly that i„ tie ia;;"' ':'• "^''" '"o fe
^jo- the faith, giving hee s "d " '"'" ""' """' "^

ofdevls. ,k,.„„ ,i^^ hvpocri ' . '?'""'"»'' "-'^iaes
»oa od with a hot iron." 1 iZl'S '^''" -"-nscience

REMAINS OP THE

printing, have greatly facilitated the progress of evangelical know-
ledge. Though Christ then cannot be crucified again actually,
yet he may be, and is so in the desires and endeavours of wicked
men, who neglect his great salvation, trample himself under
foot, and " count the blood of the covenant wherewith he was
sanctified an unholy thing, and do despite unto the Spirit of
grace." These " crucify to themselves the Son of God afresh,
and put him to open shame." Heb. x. 29, and vi. 6. Thus it
appears that Christ still suifers a twofold persecution and cruci-
fixion, viz., in the members of his mystical body, and in his
work of grace; and therefore if ever it was lawful to imprecate
the wrath of God upoa his impenitent crucifiers, it must be
so still.

If any thing farther need be saij. in answer to this objection,
we may hear the decision of the great apostle. In exhorting
the Eomans •' to please every one his neighbour for his good to
edification," he uses this argument, taken from the sixty-ninth
Psalm, to enforce his advice, " For even Christ pleased not
himself, but as it is written, The reproaches of them that re-
proached thee fell on me," and to prevent objections, subjoins
immediately this remarkable and instructive caution, " For
whatsoever things were written aforetime were written for our
learning, that we, through patience and comfort of the Scrip-
tures, might have hope." Bom. xv. 3, 4. Let any man con-
sider these words with candour and modesty, and withal let
him remember that thty are occasioned by a quotation from a
Psalm which contains the most awful and tremendous impreca-
tions, and written for the very purpose of reconciling New Tes-
tament believers to that Psalm, and he cannot but be satisfied
fully, that divinely inspired imprecations may be used with
profit, in every age of the church.

Ob/. 3. It is farther objected that David's imprecations are
the effect of a malicious and revengeful temper^ and that they
have no other tendency hut to foster and cherish the same dispo-
sition in others; that they are fitter for the mouth of a Judas, or
an open persecutor of the gospel than that of a meek and sober

know-
itually,
wicked

under
he vras
urit of

afresh,
Thus it
d cruci-
i in his
iprecate
must be

bjection,
shorting
3 good to
tty-ninth
lased not
that re-
subjoins
|n, "For
for our
,e Scrip-
lan con-
ithal let
In from a
inipreca-
ew Tes-
satisfied
led with

lions are

\at they

\e dispo-

fudas, or

id sober

BEY. JAMES MACGREaOR, D.D.

Christian ; that it is even shocking to a person of any delicacy
and sensibility to hear the horrid expressions used in some of
them. Let us, say they, put ourselves into the place of these
men against whom they are directed, and reflect how we would
relish such treatment. With what horror would we look upon
that man, who should deliberately doom us to eternal damnation
in his prayers ! and how then can any one who professes to gov-
ern himself according to Christ's golden rule, " Whatsoever ye
would that men should do to you, do ye even the same unto
them •" — 1 say, how can he have the effrontery to deal in a
manner so unchristian with another ?

Ans. It is not to be wondered at that Deists ( from whom in-
deed this objection must have taken its rise) should talk of the
sacred oracles in a strain so reproachful, but it is shocking be-
yond measure to hear Christians imitate their impoisoned lan-
guage. " For whom do they reproach and blaspheme ? and
against whom do they exalt their voice, and lift up their eyes
on high ? Even against the Holy one of Israel 1" It is not
only the character of David that is defamed in the objection,
but the express words of the Holy Ghost, and the prayers of
our Saviour are blasphemed. Thus the Master of the house
is still called Beelzebub, how much more then hm; they of his
household expect opprobrious names, if not something worse,
for walking as he walked, and praying as he prayed ? But for
answer to the objection, let it be observed as to the first part
of it, that we have kept in view all along, and studied to pre-
vent it by showing that the imprecations in question neither
spring from malice and revenge, nor cherish them in the least
degree. We shall only add here that if people will misrepre-
sent or abuse them, who can help it ? " They that are un-
stable and unlearned may wrest these, as they do tho other
Scriptures, to their own destruction," but that is no reason for
others to lay them aside. If Christ shall be a stone of stum-
bling and a rock of offence to the disobedient and unbelieving,
must he therefore cease to bo precious to those believers who
build on him as their sure foundation ?

ir-

^v---

REMAINS OF THE

As to the appeal to our delicacy and sensibility, concerning
some severe expressions in the imprecations, we observe that
our feelings are very incompetent judges in matters of justice
and equity. It hurts every feeling mind to see the slightest
degree of pain inflicted upon any creature ; must therefore no
animals be killed, and must all crimes pass unpunished ? Surely
nothing can give a greater shock to our feelings than the
thought of a tender and delicate man, or " the tender and
delicate woman, who would not adventure to set the sole of her
foo: upon the ground for delicateness and tenderness," Deut.
xxviii. 54, 56, "dwelling with devouring fire, and abiding with
everlasting burnings;" but shall we therefore find fault with
that justice, which will efl'ect it in myriads of our fellow crea-
tures ?

The truth is that, through the corruption of our nature, our
pity for the miserable is much easier called forth than our
abhorrence of their guilt. Guilt being an universal thing, and
contracted by breaking that law to which the carnal mind can-
not be subject, we easily excuse it ; but misery being present to
our senses, or at least to our fancy, leaves behind it an impres-
sion that is not easily worn away. But if wc would act reason-
ably, we will never find fault with a punishment however severe,
until we have inquired into the nature of the crime for which
it is inflicted. If we do this common justice to the impreca-
tions, we will see no reason for giving them any hard or ugly
epithets, implying malice or injustice. Why should not I
deliberately desire the destruction of those, who deliberately,
knowingly, and perseveringly desire their own destruction ?
Why should I be thought to break through the golden rule of
our Saviour, for wishing to a man what he ardently wishes to
himself? If I put myself into their place, (as the objectors
bid me,) I will sin with both hands earnestly, I will continue
unbelieving, and impenitent unto the end, and I will delight
myself in these sins, and in such sinners as are guilty of them.
I will reckon those who endeavour to convert me from them
mine enemies, and the disturbers of my joy and happiness, and

Boncerning
serve that

of justice
e slightest
erefore no
d ? Surely

than the
jnder and
iole of her
ss," Deut.
Iding with
fault with
How crea-

iture, our
than our
hing, and
oind oan-
>resent to
1 impres-
!t reason-
sr severe,
or which
impreca-
1 or ugly
d not I
berately,
ruction ?
rule of
wishes to
bjeotors
icitinue
delight
f them.
01 them
ess, and

'"separMe and eternaU J, 7 '°,"' ^f «»"»oq«o,UIy ,o it,
fnends and companion,. I no. Tl °° "'"" "^ ■'""er

eternal damnation n,y h„pi„;,°; ""J^ !,'; ^'h- worJs ,o make
>m self.oon»i,tene) reckon rtl ' "'' """' ">en (if j

-y damnation, than tho'e . "^ "T ^r''^ '"o P"7 for
e-doav„n„,. only I „,•„ ^ZeZTf "'"• ""''' ^''^--ost

'>>e.r friendship, becauao they do notTf 7 '"' ^'""^"^^ "^
sample and endeavour to hein f ' 1 "= '"""' '^^ <>■«'
■-''eed,iti3i,p„,3iy^,J° J^^P ow^ -y-'n. I'orhap.,

<ia«nation a» such, or und^h^t 1° 7' "' ""'' ''»' <='"„„
'»ve the sins ,nd vi^es that ar It m™"™ ' *"" "" "ho
"ecied „ith it, do love it i terorrj";" ^ ""' '"'■''"''"^ -=°°-
against mo wrongeth his otuC'T J' , " ''" '"" ''°-*
especially if ^ j, j^ knowTnl < 5 V ? "■»' '""^ ""e,"

I' is "ot inconsistent wi rmJu 7 ""•"
*e eat olTono of them th" is p'ut^/ l""^™""^ ■»^"'-^"^.
a"7 service, will certainly infir '/. '"'"""' "^ ^"'"S »>»
Pa.rf«l and disagreeable ope"!tn" T"' "" ""' '^"■»'
twj to equity or uniyersarw ' , ='"'""'■ ^' " «»' eon-
the magis.rato,-tha' he it !' .""V" "" '° ^PP'-ato
»"'or malefactors, that d st^rTthe ""*"'' ""'^''-"'' and
-eiety; nor for'hi„ .7';,* ; ff-' »"d are the pests of

highly agreeable to overv ohrUr ^ '"" "P"" 'hem. It ;,
of the church ohstioatT^^d ::!"'[' "" "^'""' '" -' ««
thens and publicans. In lilfm," ''."°""' ""» as bea-

tent with every duty of pi tt an," " " "^""^""'y ""sis-
of justice and e..^ and mo eotrrb"" *T'' ""< ^^'
oo»passion towards man, to ZytorVT""^"""' '°'^' ""^
"ho are wilful and final e emie, Tf rj fT""''"" "^ 'hose
".n is necessary f„, ,h„ ^^U „f „1 ""^ f' ^'^P^'' Their

REMAINS OF THE

ness, and glory, which they hate above all things in the world,
would torment them more than all the pains of hell.

Imprecations would appear to be a kindnesss rather than an
injury to the final enemies of the gospel. Would it not have
been a benefit for a murderer, who has taken away the lives of
many of his fellow men, had he been capitally punished for the
first murder, rather than be suffered to live to multiply and
aggravate his crimes, and to increase his punishment 't Would
not the very hell of Judas' hell been wanting if he had been
cut off before he betrayed Christ ? Certainly the very marrow
and soul of his sufferings consists in the punishment of that
treachery, and of what followed thereupon. Just so is it with
other evil men who are not to be convinced; they sl.all wax
worse and worse, and the longer that their damnation is delayed
it must be the heavier. The sooner that it is God's will to cut
off such enemies, it is the better for themselves and others ;
they therefore who desire their ruin are more their friends than
they who wish they may be spared.

Ohj. 4. Imprecations are contrary to the doctrines taught in
many places of Scripture, where a practice directly the reverse
is recommended ; as, Rom. xii. 14, " Bless them which perse-
cute you J bless and curse not." James iii. 10-12, "Out of
the same mouth proceedeth blessing and cursing. My brethren,
these things ought not so to be. Doth a fountain send forth at
the same place sweet water and bitter ? Can the fig-tree, my
brethren, bear olive-berries ? or a vine figs ? So can no foun-
tain yield salt water and fresh." And 1 Tim. ii. 1, 3, 4, "I
exhort therefore, that, first of all, supplications, prayers, inter-
cessions, and giving of thanks, be mac'?? for all men ; — for this
is good and acceptable in the sight of God our Saviour, \i\\o
will have all men to be saved, and to come to the knowledge of
the truth." In the first two of these texts all cursing, under
which every species of imprecations and denunciations of God's
wrath must be comprehended, is absolutely prohibited, and
therefore they ought never in any case to be used. The last
shows plainly that God is willing and designed to save all man-

REV. JAMES MACUREOOR, D.D.

rorld,

an an
have
fcs of
or the
ly and
Would
1 been
narrow
af that
it with
all wax
delayed
I to cut
others ;
tds than

lught in
reverse
perse -
Out of
rethren,
brth at
ree, my
JO foun-
4 "I
, inter-
for this
r, who
dffe of
, under
f God's
d, and
he last
11 man-

kind, which is utterly inconsistent with our praying for, or
consenting to, the damnation of a single individual. Besides
the same doctrine is taught in a variety of other places of
Scriptiiro. -

Ana. The first two texts cannot be a prohibition of all curs-
ing, unless we suppose that the apostle Paul contradicts himself
and the apostle James. Because in the mouth of God there is
not yea and nay, these words, " Bless and curse not," must be
understood in a full consistency with these other words, " Let
him be accursed," and so must these, " Out of the same mouth
proceedeth blessing and cursing. These things ought not so
to be." Some method therefore must be fallen upon to explain
these seemingly opposite passages, in such a manner as that
they shall not clash ; and this may be don 3 eflFcctually, by con-
sidering those quoted in the objection, sa a prohibition of all
malicious and revengeful cursing, and the other as an example
of those religious and righteous denunciations of God's wrath
upon his enemies which we have been defending. These two
methods of denouncing curses are not essentially distinct only,
but in direct opposition to one another, so that the one may,
without any inconsistency, be forbidden, while the other is
commanded ; and indeed, those who are the staunchest friends
of the religious are the steadiest enemies of the malicious im-
precations. The former proceed from the divine Spirit, even a
spirit of love to God, of benevolence to man, and of holy zeal
against every thing that hinders his good ; but the latter from
the spirit of the devil, a spirit of hellish malice, and impla-
cable revenge against fellow creatures. A most profound and
awful respect for the authority of God is the cause of the
former ; an outrageous enmity against his providence is the
cause of the latter. The former are never occasioned by pri-
vate quarrels, nor applied to any particular person, not even
the worst of men ; the latter are generally occasioned by real
or supposed personal injuries received, and directed against their
authors, and readily enough against the best of men for their

faithful reproving of faults, and chastising of vices. The former
8

m
11 ft

REMAINS OF THK

sort are never used by bad men except in a misrepresented or
perverse sense; if good men are ever so far oflF tluir guard as
to use the latter, the consequence is a bitter repentance.

To be fully convinced that the places cited in the o] joction are
cautions against the latter sort of cursing, we need do nothing
more than transcribe a few verses from the context, ilom. xii.
contains such peerless precepts as these, " Let love be without
dissimulation, abhor that which is evil, cleave to that which is
good. Be kindly affectioned to one another, — Bless them
which persecute you, — Rejoice with them that rejcj^ce, and
weep with them that weep. Recompense to no man evil for
evil. If it be possible as much as lieth in you, live peaceably
with all men. Dearly beloved, avenge not yourselves, but
rather give place unto wrath, — If thine enemy hunger, feed
him, if he thirst, give him drink." Svxe, these lovely words
are opposite enough to every species of malevolence, but not to
a holy acquiescence with the righteous judgment of our hea-
venly Father upon them who never cease to despise his infinite
love. James, chap, iii., says, " Who is a wise man and endued
with knowledge among you ? let him t.how out of a good con-
versation his works, with meekness of wisdom. But if ye
have bitter envying and strife in your hearts, glory not, and
lie not against the truth. This wisdom descendeth not from
above, but is earthly, sensual, devilish. For where envying
and strife is there is confusion, and every evil work." Here
we are furnished with sufficient reasons to abhor a diabolical
spirit of bitter envy and heart strife ; but not that holy hatred
of sin out of which the great Judge punishes the obstinate
transgressors of his law, nor yet that disposition in man which
says Amen to whatever he brings to pass.

The sense of the remaining text is very much contested not
only in this controversy, but in that most important one between
the assertors of universal and particular redemption. I will
therefore, if I can obtain the reader's pardon, unfold it at
some greater length, as it will throw some light upon both those
subjects. They who adduce 1 Tim. ii. 1, 3, 4, as an argu-

REV. JAMES MACailEGOR, D.D.

d or
•d as

n are

L\jiug

I. xii.

thout

ich is
tliem

J, and

vil for

ccably

is, but

sr, feed

r words

t not to

ur bea-

infioite

I endued

lod con-
it if yo
ot, and
ot from
envying
Here
aboVical
hatred
bstinate
•wliicb

Bted not
)etween
I will
Id it at
ith those
In argu-

ment against divine imprecations, and they upon the side of
universal redemption, contend that thiit Scripture is expressive
of an intention or will in God to save all mankind, in the most
extensive sense of the word ; and thoy on tlie other side main-
tain that he neither has, nor over had such an intention or will.
The former insist upon the universality of the words all men ^
that words of a more extensive signification cannot be used,
that the apostle could not have used other or better words, had
he designed to assert universal redemption, and that to under-
stand them of any number of persons less than the whole of
mankind is to overturn the plain and ordinary signification of
words ; the latter bring unanswerable reasons, however, for re-
jecting this extensive sense of the words all men, and giving
another comprehending a part only of mankind. To under-
stand the words in question so as to include every individual
of mankind is utterly inconsistent with the perfections and
providence of God, and with other places of Scripture.

It is inconsistent with the perfections of God ; for, 1. It
would follow that he is not only disappointed of his design, but
that his will is controlled by the will of man, since all mankind
are not saved, and since all who perish, perish with their own
will. If when man wills anything, God wills the reverse, and
is disappointed, where is his sovereignty and independence?
2. It would follow either that God eternally wills to save the
damned in hell, and is forever disappointed, nay, that he eter-
nally wills both to save and destroy them, or else that he alters
his wiU upon the death of every wicked man, so that though he
would have them saved all their life, yet at their death he will
have them damned. The latter of these consequences is chosen
by the Universalists as most defensible,* yet even it makes the

* To keep tbein in some countenance, in maintaining that God alters hid
mind, in consequence of being disappointed, thf.y run under the shadow of
such Scriptures as ascribe unto God repentance, ns Gen. vi. 6, "It repented
him that he made man ;" disappointment, as Isa. v. 4, " Wherefore, when I
looked that it should bring forth grapes, brought it forth wild grapes ?" and
ineffectual teishea, as Psal. Ixxxi. 13, " Oh that my people had hearkened unto

\v]i

nEMATNS OP THE

unchangeable God more variable than any creature, porhaps,
that ever he formed. According to the present population of
the world, though wo should make our coniputati">"fi uf the
deaths of wicked men very moderate, ho nniHt ahc. hiH v.ill
once, at least, every second of a minute j and moreover those al-
terations are as great as thoy are frc'<(uent, for tlio will to s:ive
is infinitely great until tho very moment of death, then, all at
once, it goes over to the other side, and becomes, the first mo-
ment after death, infinitely great to punish. But this conse-
quence, besides the absurdity of it, makes a wide breach
upon the unlimited sense of the words all men, and obliges the
Universalists to yield the whole contest ; for, unless it bo a fact
that God will have all the damned in hell to be saved, it is not,
and it never was true, since the death of the first wicked man,
that God would have all mankind to be saved. It was far
from being true in the days of the apostles, for then he would
have New Testament sinners only to be saved ; therefore Paul
either undorstood the words all men, in a confined sense, or
wrote a direct f ih: hood, themselves being judges. God, indeed,
upon their pfUi';ipl<^8 might hav<' willed, at the beginning, the
salvation Oa e"orv individual whose existence he foresa**-, but
ever since wiokbd men began to die, he hath been and will be,
in every generation till the end of time, gradually willing the

me !" It is plain enough that that these texts speak of God nftor tho niani.er
of men. His repentance points out an alteration in his dispensations, his dis-
appointment, the reasonableness of his commands, and his inefifuctual wishes,
the great and certain loss of them who despise very desirable mercies ; but it
is as absurd to maintain that there is \xi God any proper repentnuce, dii^np-
pointment, or fruitless wishes, as that he has eyes, ears, hands, feet, or other
bodily members which are frequently ascribed unto him in Scripture. Man
in a state of innocence could not repent, be disappointed, nor, it is lilcely, have
one vain wish ; neither can glorified saints or angels. What strange concep-
tions must these men have of tho Divine Being, who suppose that he gives
away what he has not, and mattes innumerable creatures more perfect than
himself I Is it any wonder that they are blind to the higher glories uf the
divine decrees, and can discover no wisdom in the eternal counsel of God's
will ? " Thou thoughtett that 1 toai altogether auch an one o« thyself.'*—
Fsal. 1. 21.

6'"

'he

REV. JAMES MACailEOOR, D.D.

lanner
|ii8 dis-
fishes,
Ibut it
disap"
it other
Man
f, have
fconcep-
[e gives
tt than
of tho
God's

salvation of fewer ami fewer, until he corno, at tho day of judg-
ment, to bo uf tho Hauuo mind witli the ussurtors of particular
redemption, and have nono to bo saved, but thoiu who shall be
saved. 3. If God wills the salvation of ((ft men, in an unre-
strained sense, it would follow that ho wills what ho knows,
and Icclarcs in the oracles of truth, he shall never attain; and
80 his omniscience and will are troublcsnrao attributes, serving
ouly to aggravate his disappoiiitnien' owhat like the im-

mortality of the heathen god.s whi 'h ^ them from dy-

ing of their wounds and pains, and ou v .n end to thoir
misery. Man has at, least this coubv.iiatuu ihat, though he
meets with frequent disappointments, he knows not of them till
they happen, but God has tho mortification to see beforehand
that his will shall be ineffectual in many millions of instances,
without being at liberty, for a time, to alter it. 4. It would
follow that God, in creating man, knew that he was going to
make a great number of creatures, who would soon rebel against
him, and whom ho could not reduce to obedience again, though
yet he must will it, and whom ho must punish, but without
willing their punishment. And so wo must suppose the per-
son who made tliis speech in tho council of the Trinity, " Let
us make man," &c., to moan thus, "Already li ivo we made a
glorious habitation, let us now make as glorious an inhabitant,
' Let us make man in our image, after our likeness, and let
them have dominion over the fish of the sea, and over the fowl
of the air, and over the cattle, and over all the earth, and over
every creeping thing that creepcth upon the earth,' and ( with
horror let me add it) even over God in the heavens ; for the
free will which we are to give them, and which we must never
touch afterwards, they will soon abuse for the purpose of rebel-
lion, and, by that means, they shall not only get beyond our
g'lvernraent, but have it in their power to hinder us from get-
ting our will, and shall do so in many instances. We must
will their salvation, but many of them shall will their own de-
struction, and shall prevail."

If it be said in reply to what is here advaDucd, that God

■3 li

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REMAINS OF THB

wills the salvation of all men only upon condition of faith, and
repentance, &c., we answer, not to insist upon the scripture
declarations that faith is the gift of God, and repentance his
grant, Eph. ii. 8, Acts zi. 18, and, of course, that none can
have them save they to whom they are given of Ood, it may he
asked, does God will that the condition shall be performed, or
does he will that it shall not ? Or, is his will in a state of per-
fect indifference about its performance t If the first is the case,
the matter is just as it was, God is disappointed ; if the second,
one part of his will contradicts another ; but if the last, it is
the same as if he had no will at all about salvation ; for the pos-
terior indifference defeats the prior will. Here is a chain, the
first link of which is an infinite volition, the next an infinite
indifference, and what avails it though the beginning be strong
if its end be rotten ? Might not God as well not have ivilled
salvation at all as to have willed it conditionally, and be en-
tirely indifferent about that condition, upon which it wholly
depends ?

Again, to understand the words all men, so a^ to include
every individual of mankind, is inconsistent with the providence
of God towards a great part of the world. If he will have all
mankind to be saved, and to come to the knowledge of the
truth, how happens it that in the places where the gospel shines
most clearly, and the knowledge of the truth is most easily at-
tained, so many are ignorant ? If he Will have every individual
in the world to come to the knowledge of the truth, is it be-
cause of !iis weakness that he has suffered so many vast regions
of the earth to lie in darkness for four thousand years past ? In
the days of the apostles he made bare his almighty arm in spread-
ing the knowledge of the truth ; did that arm wax weary with
working so many miracles, that knowledge stopped her progress
ere she reached the ends of the earth ? Or were the barbarians
in the outskirts of the world too dull, or too stubborn to be in-
structed ? And is it more difficult for the divine teacher to
give knowledge to modern Hottentots or Patagonians than to
the ancient Greeks and Romans ? If those cannot be wrought

REV. JAMES MAOGREGOR, D. D.

it be-
legions
]? In
Ipread-
with
logress
larians
Ibe in-
ler to
lan to
lougbt

upon by ordinary means, can he not yet work miraoles for
their conviction ? Or does he know that they shall be proof
against them ? Or is his will to bring them to the knowledge
of the truth so faint as not to excite him to action ? Or does
it here too depend upon some condition to be previously per-
formed by the ignorant, and the barbarians? Moreover, if
God will have every individual of mankind to come to the
knowledge of the truth, how were the apostles forbidden to
preach the gospel in some places ? " Go not the way of the
Gentiles, and into any city of the Samaritans enter ye not.''
Matt. z. 5. " Now when they had gone throughout Phrygia, and
the region of Galatia, and were forbidden of the Holy Ghost to
preach the word in Asia, after they were come to Mysia, they
essayed to go into Bithynia ; but the Spirit suffered them not."
Acts zvi. 6, 7. What ! not suffer them to preach to them
whom "he will have to be saved, and to come to the knowledge
of the truth I"

Lastly, the unlimited sense of the words all men is incon-
sistent with other places of Scripture, 1. With such as declare
God's will to be efficacious. " He is of one mind and who can
turn him ?" Job xxiii. 13. " He doeth according to his will
in the armies of heaven, and among the inhabitants of the
earth," Dan. iv. 35. " Who worketh all things after the coun-
sel of his own will," Eph. i. 11. " My counsel shall stand
and I will do all my pleasure," Isa. Ixvi. 10. " The counsel
of the Lord that shall stand," Prov. xix. 21. " The Lord of
Hosts hath purposed, and who shall disannul it?" Isa. xiv. 27.
"1 have purposed it, I will also do it," Isa. xlvi. 11, 2. With
such as regulate our prayers, are we to pray for the salvation
of " that wicked — whom the Lord shall consume with the spi-
rit of his mouth, and shall destroy with the brightness of his
coming?" 2 Thess. ii. 8. Are we to pray for the salvation of
them who commit the sin against the Holy Ghost of which it
is said, " It shall not be forgiven," Matt. xii. C2, and " I do
not say that he shall pray for it ?" 1 John v. 16. Are we to
pray for the salvation of Judas and of the spirits in prison ?

vim REMAINS OF THE

Such prayers would certainly be a daring mockery of Him who
heareth prayer. Moreover I would ask, did ever Christ, or
does he still pray that every individual of the human kind may
be saved and come to the knowledge of the truth ? If he does
not, how can he say, " I delight to do thy will, O my God j yea,
thy law is within my heart ?" Psa. xl. 8. Or how can it be
said, that " he magnified the law and made it honourable/' Isa.
zlii. 21, while this one precept was disobeyed ? But if he does,
can he yet say, " I know that thou hearest me always ?" John
zi. 42, and what does he mean when he says, " I pray not for
the world ?" John xvii. 9.

Let the reader consider whether these shocking and horrid
consequences be not the necessary result of taking the words
*' all men" in a sense so extensive as to include all that ever
were, are, or shall be in the world. If so, it were very desir-
able at least to take them in a limited sense, if that could be
warranted from Scripture and common practice. In Scripture
it is very common. We shall produce two plain instances ;
John xi. 48, and 1 Cor. z. 33. In the first a small remnant of
the Jews are called all men ; " If we let him thus alone all men
will believe on him, and the Eomans will come, and take away
our place and nation." In the second a smaller remnant of the
Christians are so termed ; " Even as I please all men, in all
things." Doctor Owen affirms, that the term all aken in a
limited sense, near five hundred times in the i>i'jle. With
respect to profane authors, ancient or modern, nothing is more
certain than that every thing which i' public is with them
known to all men. The inhabitants of each city, country, pro-
vince, and kingdom, throughout the globe, or the tenth or hun-
dredth part of them respectively constitute all men, both in the
language of common conversation, and of the best writers. Not
they who take the words all men in a confined sense, then, but
they who do not, overturn the common and ordinary significa-
tion of words, as it is very evident that both in speaking and
writing, the words in question are much oftener used with than
without limitation. We hope we may now venture to assert

REV. JAMIS MAOGBEQOR, D.D.

that the exhortation to pray for all men is to be restrained to a
part only of mankind; viz., "a great multitude ^hioh no man
can number, out of all nations, and kindreds, and peoples, and
tongues," Rev. vii. 9. A prayer for all men thus limited, God
will hear, but a prayer for the salvation of all mankind, not
excepting the finally impenitent and unbelieving, is horrible
self-contradiction and absurdity. . ~

The occasion and scope of the exhortation in question seem
to be as follows. The primitive Christians were so grievously
persecuted by all men, especially by magistrates, that, though
Christ commanded, " Fray for them that despitefully use you
and persecute you," yet possibly some of them might think
themselves excusable for not praying, at least, for such of their
persecutors as were apparently so hardened, that there was no
hope of their conversion and reformation. In opposition to
this contracted and unchristian spirit, Paul desires Timothy to
warn his hearers against confining their prayers to their Chris-
tian friends, and to teach them to extend them to all sorts of
unbelieving Jews, and Gentiles, and especially to them in au-
thority. The reason is added that God^would have a part of
all these to be saved, and perhaps the very persons they were
disposed to exclude from their prayers. Thus it appears that
the exhortation to pray for all men when properly understood,
is not inconsistent with those imprecations which we have been
defending. If any other Scripture directs us to pray in univer-
sal terms for man's salvation, they must also, for the reasons
above mentioned, be understood with the same limitation.

Obj. 5. The imprecations contained in the Psalms are to be
considered as prophecies of the destruction of God^s enemies, and
therefore they ought to be translated as predictions and not
prayers, and then the reading of ihem would imply no wish
that they should be fulfilled.

Ans. It is readily granted that thay are real and true pre-
dictions, but they are prayers too ; for between these there is
no opposition. It would make very little odds to an humble
and obedient Christian whether they were read as predictions

*?■

REMAINS OF THE

or prayers ; for either is equally a foundation of faith, and a
rule of duty to him. Upon the one hand every divinely in-
spired prayer is to him a prophecy, because he is certain that
God, according to his promise, will answer the prayer; upon
the other hand every prophecy, whether promise or threaten-
ing, is to him a prayer, for it is an intimation of God's will
concerning their respective objects, which will he wishes may
be done. Therefore though all the imprecations were turned
to prophecies or predictions, the obligation of praying them
would remain as strong as ever ; for with what disposition ought
we to read or sing them, supposing them to be predictions ?
Should we say, God forbid that they should ever be fulfilled ?
Though we were to say so, would they not be vain and impious
words ? Should we not rather heartily say. Amen to them, in
the assured faith of their accomplishment upon all impenitent
unbelievers ? And what else is this but prayer ?

But God has seen meet tp deliver these portions of holy
writ unto us, not as predictions, but prayers. In the Hebrew
Bible, David's imprecations are written mostly* not in the
future time, but in the imperative mood, which is the proper
mood for prayer. In the Greek version of the Seventy, they
are translated in the optative, or wishing mood, and so are
those quoted in the New Testament. Hence in every faithful
version they are translated as prayers and not predictions.
How intolerable then is that pride and self-conoeit, which would
alter them, as if the works of divine wisdom might be corrected
by the folly of man ! Is it indeed comely in him, who is "born
like a wild ass's colt," to say unto the infinitely wise Jehovah,
Thou hast done foolishly. The plain English of such amend-
ments of God's words is as follows : " It seems thou. Lord,
hast a mind to destroy all thine irreconcilable enemies, and

* AH the imprecations, except the first, in the 109th Psalm are in the fu-
ture time ; thus " Set thou a wicked man," or rather the viclced one, " over
htm, and Satan shall stand at his right hand, &o." But that makes no mate-
rial odds, as all the predictions are the necessary consequences of the prayer
prefixed to tbem.

pra

tha

tim

pro

thei

hind

take

mak(

prayt

thou

so Is

sing t

Thi8(

the de

intenti

Sucl

Words (

tions.

a meth(

in his c

his assis

to be I

reckone(

est crim

up with

ousy bur

help ? t

''Curse
Why ?

their dut
out to the
the might
be cursed
much it b(

«»iV. MMES MAOGBEOOB, D.„.

m'Mest too to make tl ' '"' ®'

P««^i»g for it. F„ „^;»'™""' «-n«„t .0 ,h„., ,„.

«■«' thou sl,„„,d,, h„^vol/;'';"'':"-'«^<^.'''«"iIy,o„y

P'oposest to deal -ith'then,, f„ iT";'^' "'"' *'"''• "-ou
them should be everlaatin^,; ° .""r"' •">»»«■" 'hat any „f
them in that ,„ ""Mtingly punished. If ,i,.„ „.,. ^ '"
'n tnat manner, do so win, . °" "''' P"ni«h

hinder thee? But let the W m re,, ^^°"°'' '<" "'» «"
t-'ke .t heinouslj, ill, howeverTh ,.1 "''°'' ""'"« <*" head. I
"■"^o -e a partner' i„ 7/ ; el^f ^'"'"'*' -*«v„ur to
Payers; but bo assured I shall n'^K^ '''■°''°'''»« '» »>« »»ch

"■«« ntendestthem.sp„!e« it- V""""" »»' «" "■«"gh
«» I »h.ll get „ „,„^ P ;j;'^. I "-11 turn into prophecies, and

Z T"' "'"■ ' "'"'^ "- e t r h ' '"" "» f- to read a^d

This desire it is true shall be in„ff . ? ^^ "'"^ •>» ^"Ifilled

he destruction of thine en m "s Cj' "" '' ""»'" P"-n

'"t^ntjons are better than thinl" '"'°°°' '^'P *'"'t mine

;ordTof'yod\f:ht:b:"s:- "'f^ '"«' "-•" «"« the

"0- What would we think™';: '^ "' ''"^'"" ■■»?-«-
« "othod, or be prevailed ; n t „"? "''° ^'■°"''' "-->"
■" h.s country's cause, agaiL Z """"" '» «tand neutral
'.« assistance in seizin'g SI /obr"""' "™^' « '» -f"-
*» be brought ,o condi J 2l«h' f "'"'••'"'"' '» o'^er
"ekoned an enemy to his conn? ^'^" ^'"^^ ^^ "ot be
est crimes? A„d^a„ hoTo //'.""•''"""'"''""^ '» "■» great-
"P "i'h him in a cause infinitt ''^ "•'f '-' ''"o shalf rfst
oup burn against that man ^ 'o^^ ', """ ''°' "■■' Je "
,^'P? "He that gathereth „„:: h r *" "'"" '"■■» "'-^
Curae ye Mero., curse je bitt rl^h "r^^e'^ereth abroad."
Jhy? What have the/done? \l; '"'"""''"'^ ">ere„f."
the,r duty, and stood indifferent sJ^f '' '"''''^ '"-ifed
-'totbe help of the Lor ,o rTrV' ^'"'^ "™^ »«'
the m.gb,y,, „ ^^ ^.,, ;^'* kelp of the Wd against

be cursed along with them. ZJll ^T "^""■-' "^ 3h»ll
----edbytheope„i;S^-;^W.er

REMATNS or THB

sillaniiuity, and a detestable treachery or indifference in the
cause of Christ, a most criminal want of zeal for the glory of
God, and disrespect for his comnuindments. Nuy, we must not
only do our duty, but we must do it heartily, as to the Lord, or
else he will turn us over to the other side and treat us as ene-
mies, « Cursed be be that doth the work of the Lord deceit-
fully." ....... . s •:

For my own part, I consider it as an illustrious display of the
goodness and mercy of God to blind mortals, for which they
ought to bless his name, that he hath not delivered us these
imprecations by way of prediction. In the method he has
taken he not only teaoheii us our duty, but takes us by the
arms, and leads us in it, delivering to us not only the matter or
substance of it, but also its very form and manner. He hath
set us a copy, that we might imitate it, and thence proceed to
turn predictions into prayers. What a loss should we have
suffered had God dealt with us otherwise ! This duty would
have been almost, if not altogether lost ; for if men are so back-
ward to make use of imprecations, when God hath made them
ready to their hands, what would have been the case had he left
them to form them out of predictions or prophecies? They
would then have at least more plausible pretexts for shifting the
duty. God, foreseeing these, condescended to make it as plain as
posidble, that his servants might have a full answer to the ob-
jections of others, and to their own scruples.

Instead therefore of replying against God, or finding fault
with the prayers whicb he requires me to use, I would rather
candidly*

that I do not pray against any of thine, alive or unborn,
nor against any particular person whatsoever, and that my in-
definite prayers against thy final haters, in obedience to thy
command, proceed from zeal to thee, and love to my brethren,
whose happiness requires the ruin of impenitent sinners. I am
fully persuaded that thy word is as useful and applicable to this
* About half a paj;e of the original MS. here, has unfortunately been lost Ed.

niu

for

sho

fant

the
u

that

then

peris

lettl

Psa.

■*^-:"

«ft

««V. MMIS MAOOMooit, D.D.

•nJ «II succeeding aje> « »„ .v . '

"■^ wi„ .„d unalterable rite ''d """'' ''*" "«" '' i'
»>"" who die, „itb„„t fahird M :"' '° ""''"^' «'"'
duty .0 say ,i,„ .1, k „ "'L?'°'«f «. '■«• that it i, 4

f-'^aayit with ail pLl,, J ^ "'"''« ''°°«' I-illtheJ

fould '-esti.^ati.edre i:;:if r:'""' ""■"«" I
ft»at.cai, f„, 1 1„„„ ,,,., tC^™' "»;■'''"'•"«. "Hberal, ,„d

">« great day of account.." '^''"™ "'^ "^ """"luct, at

'Ha^Klri::^':-^^^^^^ '«' 'He™ .„,

themaway. „,„ «eItetrb"ori«"'""" ""'-«'<'"■"
Penah at the preaenc, of God b" ,? I"' '» '" ""o "''oked
i«« them rejoice before God ™. b b ' "«'"~"'' ■» 8>ad ;
Paa. I„iii. 1-3. ' ^"^ '•' "'«»' eweedingly rejoice."

'.T./'f, ,,fci<'!'i|'fK»

^- fr-'

M f- mn':

■l't-»'

V ^., V,- ,

,.^r.

ESSAY

Oir TBI

DURATION AND CHARACTER

or TBI

MILLENNIAL AGE ,

OF THE CHURCH.

OBIOINALLT PUBLISHED IK THE OHRISnAR BAOAZINB, VOL. IV.

*,4

' W

* ON THE MILLENNIUM.

The Milleonium holds a most distinguished place among the
prophecies of the Scripture. Some of the prophets have given
large and delightful descriptions of its glory, and few or none
of them omit it altogether. It is their common argument of
consolation to the church in distress ; for the foresight of its
glory cheered their own spirits, and filled their souls with holy
joy and wonder. Their descriptions of it are always magnifi-
cent, and expressed in the most elegant and flowing language.
The apostles trod in the footsteps of the prophets. Nothing
can exceed the beauty and sublimity of John's description of
the Millennium, except his own unparalleled description of the
heavenly state. Indeed, the Millennium is so lively an emblem
of heaven, that it is not uncommon for both prophets and apos-
tles, in their descriptions, to slide insensibly from the one unto
the other, so that sometimes it is difficult to know which of the
two they describe. The most part of Scripture interpreters,
since the days of the Apostles, and even since the Reformation,
have had diminutive views of the Millennium, owing partly
to the figurative language in which it is often described in
the Scriptures, but chiefly to their own contracted ideas of God's
works.

It is probable that the prophets and apostles themselves did

not fully comprehend their own descriptions of it, and that its

glory will not be fully understood until it is declared by the

happy event ; yet it is evident from Scripture, that it is incom-

9* 101

102

REMAINS OF THE

■^'

%♦

parably the happiest and most prosperous time which the church
enjoys on earth. Isaiah regards all the previous success of the
gospel as nothing compared with its amazing prosperity during
that remarkable period. " Whereas thou hast been forsaken
and hated, so that no man went through thee, I will make thee
an eternal excellency, a joy of many generations."

Previous to the Millennium, it may be said of the heathen,
that " they know not the Lord," and of the nations of professed
Christians, that " they do after the manners of the heathen ;"
and of the devil, that he is " the god of this world." But
then God will take to himself his great power, and reign ; "all
the heathen shall know that he is the Lord ;" all nation? shall
serve him, and it will appear, that he made not the world for a
triumph to the devil, but for his own glory, especially the glory
of his mercy and grace. The Scriptures declare, that the Son
of God was manifested, that he might destroy the works of the
devil ; but the truth of that declaration is not yet apparent, for
the works of the devil are far from being destroyed. He still
goes about to deceive the nations, and walks about " like a roar-
ing lion, seeking whom he may devovr." And both ways, he is
most wofully successful, not only in heathen, but in Christian
countries, filling the church with false and pernicious doctrines,
and deluging the nations with the most horrid bloodshed and
war. But the Millennium will show that the Son of God is both
able and willing to accomplish his purpose for which he came
into. the world, viz., to destroy the works of the devil ; for then
not only shall Satan be chained and sealed in the bottomless
pit, but so vast and amazing shall be the confluence of blessings
poured down upon the world, that all the mischief done by the
devil (great as it is) shall appear as nothing. The Millennium
will make this wretched world, where sin and n)isery abound,
to become a happy world, where grace and peace shall much
more abound. If sin now reigns unto death, grace will then
reign most triumphantly through righteousness unto eternal
life, by Jesus Christ our Lord.

The following hints are intended to throw some farther light

REV. JAMES MACGREOOR, D.D.

103

upon the Millennium, and to stir up others to search the Scrip-
tures, the only source of information upon this subject. In
treating of it, we need not confine ourselves to those passages
of Scripture which speak directly to the point, bec:vuse the
Millennium being the most prosperous period of the Church
upon earth, whatever passages will apply to other prosperous
periods, must apply to this with greater force.

I. The Millennium shall last three hundred thousand years at
least.

The thousand years spoken of in the book of Revelation,
(commonly called the Millennium,) are understood by some in
an indefinite sense, for a long space of time merely, and that
space they contract or extend according to fancy. Many will
have it finished before the wcJd shall have stood six thousand
years ; because they imagine, according to a Jewish tradition,
that then the world must come to an end. By others, they are
understood in a definite sense, for a precise thousand years ; by
others, they are taken for mystic or prophetic years, by which
every day is reckoned a year, according to that expression in
Ezekiel, " I have given thee a day for a year," Ezek. iv. 6.
Thus, Daniel's seventy weeks are explained, and several num-
bers in the book of Revelation. Some, however, make the
mystic or prophetic year to consist of three hundred and sixty
years, reckoning thirty days only to each month, and others of
three hundred and sixty-five. Time will best decide this dif-
ference. Though it amounts in the whole to five thousand
years, yet it is but a trifle in such a prodigious space of time.
According to this sense, the Millennium will last three hundred
and sixty thousand years at least, and, perhaps, five thousand
more. The first two of these senses we reject, as uncertain or
contracted, not allowing time enough for fulfilling all the great
and glorious prophecies of the Scriptures j and the third we
support by the following arguments :

1. The scope of the prophecy in the book of Revelation re-
quires that the thousand years be understood of a year for a
day. The prophecy foretells, that the Church shall first have

104

REMAINS OF THE

%:.

a time of trouble, and then a time of peace ; it represents the
former as short, and the latter as long ', and it contrasts them,
presenting the long period of peace as encouragement and con-
solation under the short period of trouble. The time of trou-
ble is foretold in these words : " The holy city shall they t'-ead
under foot forty and two months. My two witnesses shall pro-
phesy a thousand two hundred and threescore days, clothed in
sackcloth. And the woman fled into the wilderness, where she
had a place prepared of God, that they should feed her there a
thousand two huudred and threescore days; where she is nour-
ished for a time, times, and half a time, (three years and an
half,) from the face of the serpent," Kev. xi. 2, 3 ; xii. 6, 14.
All these numbers are the same, and amount to three years and
a half. The time of peace, or the Millennium, is thus foretold.
" He laid hold on the dragon, that old serpent, which is the
devil and Satan, and bound him a thousand years, and cast him
into the bottomless pit, and shut him up and set a seal upon
him, that he should deceive the nations no more till the thou-
sand years should be fulfilled. And I saw the souls or persons
of them which had not worshipped the beast, neither his
image, neither had received his mark upon their foreheads or
in their hands ;" (he saw these in their successors, persons of
the same spirit, as Elijah was seen in John the Baptist;) " and
they lived and reigned with Christ a thousand years. They
shall be priests of God and of Christ, and shall reign with him
a thousand years," Rev. xz. 2, 3, 4, 6. Great is the difference
between these two periods ; but the greater it is, the stronger
is the consolation it yields. The Church may easily be induced
to bear trouble for three years and a half, by the hope of enjoy-
ing a thousand years prosperity. Now it is agreed, that the
three years and a half are mystic or prophetic years ; that is,
one thousand two hundred and sixty years, or, at least, one
thousand two hundred and forty-two. Why, then, should not
the thousand years be reckoned in the same manner ? Would
it involve any absurdity, or produce any bad consequence ?
None ; and there is, at least, this much in its favour, that it

gooc

but

proa

^»s^'

\^^

Rr.V. JAMES MAOQBEaOR, D.D.

105

the
it is,
one
not
'^ould
Ince?
mt it

preserves a nnti uity in the rule of interpretation, and a due
proportion betweon the prophesied periods of the adversity and
prosperity of the ChurciP; whereas otherwise there would be
introduced an arbitrary rule of interpretation, and such a wild
disproportion between the periods of adversity and prosperity,
as would make a thousand years shorter than three years and a
half. The long period would become the short, and the short
the long, which could not fail to cause a great disappointment
in the mind of a reader who attends to the scope of the book.
That the same rule and the same proportion ought to be ob-
served in explaining both numbers, may be evident from the
unity of the subject. Though several chapters intervene, yet
the subject is the same in chapters ziii. and zx. It is evident
that, 1. In both, the beast is the same j for he is represented
as worshipped, as having an image which is worshipped, and as
having a mark which his admirers receive in their foreheads or
hands. 2. The people who are represented in chapter xiii., as
killed for not worshipping the beast and his image, and for not
receiving his mark, are the very same individuals, (we m^n in
vision,) who are declared, in chapter xx., to be raised again, to'
live and reign with Christ a thousand years. They are so clearly
the same, that it is the opinion of many interpreters, that they
are the same in fact, and so maintain that the martyrs shall ac-
tually rise from the dead, and reign with Christ on earth. 3.
The admirers of the beast in chapter xiii., are the very same
individuals, (in vision,) who, being killed in chapter xix., are
in chapter xx., declared to be dead, and not to live again till
the thousand years are finished. Now, how absurd is it to
measure two parts of the same whole by rules so dispropor-
tioned as three hundred and sixty to one !

To illustrate this point, let us make a supposition, that an
angel sent of God, reveals to man that, being placed in certain
circumstances, he shall have sore sickness for a day, and then
good health for sixty days; that accordingly, he becomes sick,
but continues so almost a year, before any symptoms of ap-
proaching health begin to appear. What conclusion must the

'■I

«;

106

llEMAINS OF TBS

man make ? At first, he might take the angel's day for a com-
moQ day ; but experience would soon teach him to put a dif-
ferent construction upon it ', and the san^e that would induce
him to reckon the day a year, would natively and necessarily
induce him to reckon the sixty days so many years. Should
any of his fellow creatures tell him, that though the angel
meant a year, by the day of sickness, yet he meant no more
than two months, (perhaps one month,) by the sixty days of
health, he could not easily believe it ; and the moment he did,
he would be sadly disappointed, and could not fail to accuse the
angel of deceiving him, promising him apparently sixty times
more health than sickness, and performing that promise with
six times more sickness than health. The case of the Millen-
nium, if received without prejudice, is as plain as this suppo-
sition. Were the mind free to extend the duration of the
world as far as the Scriptures permit, there would be no diffi-
culty in reckoning the Millennium at three hundred and sixty-
five thousand years ', but few study the Scriptures without fet-
tering the mind with previous systems and opinions.
# Perhaps no other passage of Scripture determines the num-
ber of years in the Millennium ; but there are several from
which it may be fairly argued, that it must last many thousands
of years, which is in effect the same, as no other opinion extends
it beyond a thousand.

2. A kind of argument may be taken from such passages
as these : " Unto you that fear my name, shall the sun of right-
eousness arise," Mai. iv. 2, and, " We, when we were children,
were in bondage under the elements of the world : but when the
fulness of time was come, God sent forth his Son," Gal. iv. 3,
4. The rising of the sun means, the appearance of Christ in
human nature to the world: and the fulness of time which
then happened means, the time of the Church's passing from
childhood to manhood. It appears, then, that the Old Testa-
ment, which lasted four thousand years, bears no greater pro-
portion to the duration of the New Testament, than the time
before sunrise to the rest of the day, or the time of childhood

REV. JAMES MAOQREaOB, D.D.

107

ids

pen,
Ithe

in
lich
rom
Ista-

)ro-
linie
[ood

to manhood. Even this is too little ; Irxt it is to be observed
that the design of these comparisons is not to determine the
duration of the Millennium ; and therefore, though they fail in
that point, it is no detriment to the argument. They show, in
genera], that the New Testament lasts many times four thou-
sand years, which is inconsistent with every view of the Mil-
lennium, save that which reckons it by prophetic years, unless
it be supposed that the world shall last many thousands of
years after the Millennium is over. For such a supposition,
there appears no foundation, as the Scripture calls that period
'' a little season,'^ Rev. zz. 3.

3. We argue from these words in the second command-
ment, ** Visiting the iniquity of the fathers upon the children,
unto the third and fourth generation of them that hate me, and
showing mercy to thousands of them that love me.'' Genera-
turns is understood after thousands, and ought to be expressed,
as the want of it makes many readers to imagine that it is
thousands of individuals that is meant; whereas, from its being
contrasted with third or fourth generation, it appears that not
individuals, but generations are intended. The same phrase
occurs in Deut. v. 9, 10, and Exodus zzziv. 7, where, also, the
reading ought to be thousands of generations, (A thousand
generations occurs in several passages, Deut. vii. 9 ; 1 Chron.
zvi. 15 'f Psal. cv. 8.) Here is plain proof that the world, if
not the Millennium, shall last thousands of generations from
the giving of the law. How many thousands is not expressed.
Our argument requires between seven and eight) which can-
not be reckoned eztravagant. According to Matthew's reckon-
ing, two thousand years make up forty-two generations. Matt. i.
17 ; by which rule the Millennium will last seven thousand five
hundred and sixty generations, or one hundred and five more.

But, according to the other opinions of the Millennium, the
world may not last one tenth of one thousand generations from
the giving of the law j from thence until Christ is thirty-four
generations ; thence until the end of the current thousand is
forty-two ; and thence, (supposing the Millennium then to be-

108

REMAINS OF THE

gin, and to last a thousand years,) to the end of the Millen-
nium, is twenty-one more ; all which, put together, will make
ninety-seven generations. Suppose three generations more
from thence to the end of the world, which is perhaps as much
as most people will aWovr, and then the world will last one hun-
dred generations only, where the Scripture makes it to last
thousands.

4. " Whereas thou hast been forsaken and hated, so that
no man went through thee, I will make thee an eternal excel-
lency, a joy of many generations,*' Isa. Ix. 15. In the latter
part of this verse, the Millennium is described by two parallel
phrases, each of which is parallel to John's reign of a thott-
sand years. Its duration is pointed out in these words, eternal
and many generations; etemal, because the Millennium is such
a prodigious extent of duration, that no words in common use,
descriptive of time, would serve to express it ; many genera-
tions, to show that it is time, and not proper eternity, that is
meant. The same prophet, describing the same time, uses sim-
ilar language again and again. " In a little wrath, I hid my
face from thee for a moment, but with everlasting kindness will
I have mercy on thee," and " Be you glad for ever, and rejoice
in that which I create ; for behold, I create Jerusalem a re-
joicing, and her people a joy," Isa. liv. 8 ; Ixv. 18. There
were no need of such terms as eternal, everlasting, for ever, to
describe a thousand years, (the Church having already had ex-
perience of a longer time of trouble,) but three hundred and
sixty-five thousand years is so exceedingly above every mea-
sure of time of which the world has hitherto had any expe-
rience, that such terms seem necessary to give a competent idea
of it ; and they are very suitable for that purpose when pro-
perly guarded, as they are in the context, to prevent their being
taken for a proper eternity.

5. We reason from the analogy of the magnitude of the
universe. The common error of mankind is to have contracted
views of God's works. " The works of the Lord are great."

" Great and marvellous

are

thy

works,

Lord

God

Almighty."

''■

S '' y

> •

...

•

* Men
days of (
mation, i
would ha
their caU
tbe Millon

REV. JAMES MAOOREOOR, D.D.

109

lea-

|xpo-

idea

pro-

leing

the

Icted

jat."
»

ty.

Psal.czi. 2. Rev. zy. 3. But man, a feeble and puny creature, has
naturally most diminutive ideas of these magnificent works. In
the moral and religious world, how mean are the ideas of mankind
in getieral, of the beauty of virtue and holiness, of the precious
bluod of Christ and God's salvation, of the happiness of heaven
and the enjoyment of God 1 In the natural world, how contrac-
ted are men's ideas of the earth and heavenly bodies ! Many
men do not believe the surface of the whole earth to be so exten-
sive as that of Great Britain. The bulk of mankind believe
the sun to be no bigger than a hat, and the stars to be so many
bright studs, fixed in the sky, a mile or two above the surface
of the earth. A few indeed believe the sun to be many thous-
ands of times larger than the earth, and distant from it many
millions of miles; and the greatest part of the stars to be suns
at inconceivable distances from the earth, and from one another.
But this is in consequence of education, and still even these
have diminutive ideas of the universe ; for, till lately, they
doubted not but Saturn was the most distant planet revolving
round our sun. Though their eyes and their telescopes were
BO keen, yet they entirely overlooked a part of God's works
many times larger than the whole earth. Large as the Herschel
is, it is so diminutive a part of the universe, as scarcely to be
discerned by the eye } who then can know the magnitude of all
its satellites, and all the planets that may be beyond it ? Now
it is not likely, when men are so far mistaken in their
views of the magnitude of God's works, that they should be
much juster in their ideas of their duration ; especially as thje
last is a subject into which little inquiry has been made.* Phil-
osophers have not had sufficient grounds for forming decisions,
and divines, though there are several expressions in Scripture

* Men have in fact had diminutive ideas of the duration of time. lu the
days of the Apostles, many thought the world near its end. At the Refor-
mation, many Protestants thought that the 1260 years of the reign of Popery
would have heen finished 200 years ago ; and many more have been short in
their calculations since. In Cromwell's time, many of the English thought
the Millennium then beginning.
10

110

REMAINS OF THE

whioh might throw light upon it, have not turned their atten-
tion that way; so that the subject is as little understood as As-
tronomy was before Newton's days. A wide field may therefore
open here. It is reasonable to suppose that the duration of the
world holds a proportion to its magnitude, and if it does, it
must be very great. Some of the comets (it is said) take near
six hundred years to go round the sun, and have not made
eleven revolutions since the creation. Is it not improbable that
God should make such large bodies to perform twelve or thir-
teen rounds and then be done ? But if the Millennium endures
three hundred and sixty-five thousand years, there will be time
for these eccentric bodies to perform many revolutions, and the
world may have duration somewhat proportioned to its mag-
nitude.

Moreover, it is evident that the world is yet almost in its
infancy. Except a few small spots, it is a desert uninhabited ;
but it cannot always continue so ; for the Scripture declares,
that God "formed it to he inhabited." Which expression not
only secures that it shall be inhabited, but implies that the
duration of its desert state shall be nothing in comparison with
that of its inhabited state. Civilization, its arts, and sciences are
in a state of infancy, and capable of great improvements. These
must not only be brought to perfection, but the world must
afterwards have competent time to enjoy the benefit of them ;
for what wise man would, at great pains and expense, make a
machine, and improve it to perfection, and instantly destroy it
when it begins to be useful ?

II. The climate of the Millennium shall be everywhere moder-
ate. It is plain from Scripture, that the earth shall be very
fruitful during the Millennium. But it may be a question
whether that fruitfulness shall be confined to those countries
that are so already, or be extended from pole to pole, so that
the regions round the poles, which are now not habitable, shall
become mild and productive climates. It requires such a vast
change to make the poles agreeable places of abode, that doubtless
it will be thought incredible by many. Nevertheless, it is cer-

■\ip'

jat-

BIV. JAMES MAOQREGOR, D.D.

Ill

l-
B-

sar

ide

aat «»

lir-

irea

ime

the

aag-

1 its

ted;

ares,

1 not
the

■with

^sare
hese
must
em ',
ike a
oy it

loder-
very
bstion
itries
that
I shall
vast
)tless
cer-

tain that, during the Millennium, no climate shall he immoder-
ately cold or hot, but that all will be so temperate, though not
equally so, that men may live agreeably everywhere. Let us
consult Scripture and facts on the point, and observe the result.

1. We argue from that common expression, tJie ends of the
earth. It is promised that Jesus shall be a Saviour " to the ends
of the earth,'' that he shall be " great to the cods of the earth ;"
and that his dominion " shall be to the ends of the earth."
Isa. zlix. 6. Mic. y. 4. Zech. iz. 10. It is promised that
the gospel shall so spread, that " all the ends of the earth shall
see the salvation of our God." Isa. Hi. 10. The gospel invita-
tion is, " Look unto me and be ye saved, all the ends of the
earth," " Bring my sons from afar, and my daughters from
the ends of the earth." Isa. zlv. 22 ; zliii. 6. The success
of the gospel shall be such, that " all the ends of the earth shall
remember, and turn unto the Lord;" "all the ends of the
earth shall feur him ;" and " the Gentiles shall come unto thee
from the ends of the earth." Psal. zxii. 27 ; Izvii. 7. Jer. zvi. 19.
The ends of the earth are in plain English the poles ; all the
ends of the earth are all the remotest parts, including whatever
is between them, even the whole earth. Now these great pro-
mises and invitations to the whole earth would never have been
put into God's book, if large portions of that earth, perhaps one-
half, were never to be inhabited. These promises must all be
accomplished in the fullest sense ; but how can they be so, un-
less the earth shall be inhabited to the eztremes of north and
south as fa; as earth exists ? . ^.

2, Let us review God's original grant of the earth to man.
" And God blessed them, and God said unto them. Be fruitful,
and multiply, and replenish the earth, and subdue it, and have
dominion over the fish of the sea, and over the fowl of the air,
and over every living thing that moveth upon the earth." Gen.
i. 28. Here is not only a grant, but a grant with God's bles-
sing and favour, which indicates his will and intention to have
all its articles fulfilled ; nay, that intention was expressed before
man was made : '' Let us make man in our image, — ^and let

112

BIMAIlfS or THl

them have dominion over all the earth" Gen. i. 26. Let qb
observe the third article of the grant, " Replenish the earth ;"
that is, fill the e&.th, viz : with mankind ; — words as apposite
as possible to the present purpose ; for here is no exception of
north or south pole, nor any territory too cold or too hot. It
is in vain to object, that the grant being made to man in inno-
cence, his fall into sin authorizes the Maker to break it, for
that strikes equally against all the other articles of the grant,
which, had they been broken, would have ended the world at its
beginning. But we find that, notwithstanding the fall, man is
fruitful and multiplies, and exercises dominion over the fish
of the sea, and over the fowl of the air, and over every living
thing which moveth upon the earth. And to put the matter
beyond all doubt, God renewed the same grant, in almost the
same terms, to Noah after the flood ; " Be fruitful and multiply,
and replenish the earth, &c.'' Gen. iz. 1. It remains then
that God intends to fulfil the grant, and to fill the earth with
mankind.

8. " Thus saith the Lord that created the heavens, God him-
self that formed the earth, and made it; he hath established it, he

CREATED IT NOT IN VAIN, HE FORMED IT TO BE INHABITED,'*

&0. Isa. zlv. 18. The inspired prophet maintains, that the
earth was made in vain, and of course every part of it, were it
not to be inhabited ; and that God formed it, made it, established
it, and created it for the very purpose of being inhabited. God
made nothing in vain, and his purpose he will accomplish.
The conclusion therefore is unavoidable, that the immense des-
erts of America and Asia, to the utmost extremes of north and
south, shall be peopled and fully cultivated ; and every wild
and barren spot in the four quarters of the globe. A few spots
indeed, once inhabited, and now desert, as Babylon, &c., may
never more be cultivated, but may be otherwise useful.

If any shall say, How can these things be ? the answer is
easy : Hath God said it, and will he not do it ? Hath he spo-
ken it, and will he not make it good ? Nothing is impossible
with God. There may be various ways in which his concur-

ses.

BIV. JAMIS MAOQRIOOR, D.D.

113

spo-

iible

Bur-

renoe with second causes, ( for we expect no miracle) may pro-
duce the requisite change upon a cold climate. There is one
cause which appears sufficient of itself to produce this amazing
effect, though we exclude not others. It is cultivation.

The effect of cultivation in meliorating a severe climate is
surprising : slow indeed, but sure. It may not bo observed in
Britain or Europe by the present generation, for there its
operation is so slow as not to be discerned in an age. It is
very evident in North America, (lately a desert,) where culti-
vation goes on rapidly. There the climate changes as fast as
the country is peopled and cultivated. Though the change is
not so rapid or visible in Europe, yet by comparing its present
state with what it was two thousand years ago, it will appear
that a great change has taken place. Then the winters in Italy
were so severe that the cattle were housed ; and the wine froze
in the casks, &o. Then the rivers of France so froze, that the
waggons and armies could be transported on the ice. Then the
weather in Britain was so tempestuous, and the winter set in
so early, that CsQsar hasted out of it by the middle of Septem-
ber. The cold of Germany was in proportion. How great the
change is now every one knows ; and the cause is cultivation.
All these countries are now much better cultivated than for-
merly, except Italy alone ; and though it was then populous
and well cultivated, yet it had not extent enough to be capable
to overcome the cold blast that poured ii) from the neighbour-
ing countries of Hungary, Poland, an^j^Mttany, which were
then almost a wilderness. But as these^f re now cultivated,
their atmosphere is become warm, and thit warmth affects Italy,
as the cold did formerly. Buffon, in his. natural history of the
Elk and Bein-Deer, writes well on this point. " It appears
then by positive testimonies, that i!ie rein-deer formerly existed
in France,'' &c. *^ It is certain that the rein-deer is now actu-
ally not to be found but in the most northern countries ; we
also know that the climate of Franco was heretofore much more
damp and cold, occasioned by the number of woods and moras-
ses, which are no longer to be seen. By the letter of the
10*

114

BKMAIIfS or THB

Emporor Julian, we find thatitwas extremely ooKl in Paris in
his time; the dosoriptioD he gives of the ice of the Seine, per-
fectly resembles what our Canadians say of the Quebec river.
Oaul| under the same latitude as Canada, was, two thousand
years ago, what Canada is at this present time ; that is to say,
a climate cold enough for those animals to live in, which are
now only to be met with in the provinces of the north.

'' It appears to me, that the forests of Gaul and Germany
were stocked with elks and rein-deors. As soon as the earth
was jjultivated, and the waters dried up, the temperature of the
climate became milder, and those same animals who only do-
light in oold climates, immediately abandoned the flat countries,
and retired into a snowy region, on the top of high mountains,
where they lived in the time of Gaston du Foix ; and if they
are no longer to be found there, it is because this new tempera-
ture has ever since been increasing in heat, by the almost entire
destruction of the forests, and by the successive lowerings of
the mountains, the diminution of the waters, the multiplica-
tion of mankind, and by the continual decrease in every species
of the brute creation.''

In the United States, the climaU- is greatly altered since
their population by Europeans. The winters are not so long,
the snow not so deep, the frosts not so severe, the north-wes-
terly winds ( the coldest in North America,) are not so frequent,
nor violent, nor lasting. Vessels used to beat for twenty or
thirty days against the north-west wind in the winter season
befi'- e they could gain a port ; now they are seldom kept off a
week. See an Estat/ on the Charge of Climate in the States
of North America in the American Museum for March 17S9.

Much the same is the case in tT o British dominions h(;vo.
The winters are shorter and milder than formerly. TIk ln^r-
bour of Halifax used to freeze, and often so strongly, that the
heaviest loads that horses or oxen could draw were transported
on the ice ; h^*^ it has not frozen within these ten years ] at
least so Btvn r:ly that a man might safely walk across. Even
the gulf of I'^i.. I<j wxence teems to feel the influence of cultiva-

Riy. JAMES MAOOBIOOR. D.O.

116

tion on tho neighbouring sliurec. It wai ouftoraarj for the
overnorofSt. John's ( Prince hdw trd'v ) Uland to send »
messenger ^rith letters thence lo Nova 8cotia on the ioe ; but
this has not been done the.s< ^ix or ei^i.l yt^ars past, cvn account
of the increasing danger of tho journey. The snow molts away
more than formerly, in the beginning of winter, by tho heat of
tho earth ; and in the spring by that of the air. Where tho
lund ia cleared, the winter is shorter by three or four weoKS
thu,n in the adjacent woods; nay, if a single acre be cloured
.wij rhcre in the woods, there, and for a small space farth^T, all
uround its edge, tho snow will melt sooner in the npring,
by two or three weeks, than in tho surrounding woods. More-
over, many of the swamps and smaller brooks dry up entirely
whon tho wood is cut down, and the land cleared. Thesr; aro
ascertained facts, which lay a foundation for the conclu on,
that cultivation has great influence in warming a cold cliiuate.
For if the culture of a single acre has such effect, for some
space uU round, as well as within itself, what must millions vt
square miles do ?

After all, it is not to be supposed that the polar regions will
over become hot oliraates. This must ever be prevented, by
the long absence of the sun in winter, and especially by the
obliquity of its rays, which prevents so many of them from fal-
ling on the same space, as in more southern climes. But
though the polar should never be near so hot as the tropical
i'egions, yet they may become easily habitable, and produce the
necessaries of life. How warm would the winters in Britain
be, notwithstanding the shortness of the day, were there no
north wind ! Much warmer must the summer at the poles, in
all reason, be supposed to be, when universal cultivation takes
place. There the sun is more elevated in summer than it ia in
Britain in winter, with the advantage of a constant sun without
setting, and, after the world is cultivated^ of uninterrupted as-
sistance from warmer climes. ■•/?,

Let the reader now reflect on that emphatic word in God's
grant of the earth to man, subdue it, and judge if it does not

116

REMAINS or THE

divinely authorize the above reasoning; subdue it, plainly
implying that, however perverse and difficult, no part of the
earth is absolutely unsubduable, but that the whole shall
actually be subdued. How is this to be done ? Let Buffon,
personating man, answer, " Brute nature is hideous, and it is
I, I alone, who am capable of rendering it agreeable. Let us
dry up these marshes ; let us open channels for all these stag*
nant waters ; let us form them into rivulets, into canals ', let us
destroy all these rank weeds, these withered and useless trees,
which encumber the ground. These things accomplished, in-
stead of the noisome productions of the earth, of which the
toad composes his venom, the fields will be adorned with the
ranunculus, and the trefoil, with every pleasant and salutary
herb ; flocks of bounding animals will tread on these grounds,
hitherto deemed impassable ; from them will they obtain a co-
pious subsistence, will they find an ever renovating pasture.
These new ideas let us still farther employ, in order to complete
our work; the ox subjected to the yoke shall exert all his
strength in tilling the ground, which will become young again
by our culture." — View of Nature.

Cultivation will produce a contrary effect in hot countries be-
tween the tropics, not by its own tendency, which would heat
them more, but by giving more energy to other causes which
already operate there, to allay the excessive heat. These are
thunder, lofby mountains, sea and land breezes, tropical rains,
&c. The heat of the air does not rise far above the surface of
the earth, as appears by carrying a thermometer to the top of a
high steeple, wher3 it will fall several degrees, and by the con-
tinual snow on the tops of high mountains at the equator.
Whatever, therefore, will agitate the atmosphere, so as to mix
the cold air above with the warm air below, will cool the sur-
face of the earth. Thunder, which happens often in hot cli-
mates, produces such agitation. So does the blowing of the
wind over a lofty mountain. Now, " the mountains between
the tropics are loftier than those of the temperate zones, and
these more than those of the frigid zones ; so that, the nearer

BEY. JAMES MACUREOOR, D.D.

117

we approach the equator, the greater are the inequalities of the
earth." — Bujffbn's Theory of the Earth. " The succession of
sea and land breezes renders the torrid zone not only habitable,
but comfortable. Besides, as these currents of cold air, rush-
ing from each side of the globe, [the trade-winds,] carrying
along with them vast quantities of aqueous vapours, which
they collect from the surface of the earth in their course, meet
and oppose one another at that part of the atmosphere where
the influence of the sun is greatest at the time, the water is,
therefore, forced from the clouds in such prodigious quantities,
as to produce a diversity of seasons in the torrid zone, some-
thing similar to what is experienced in more temperate cli-
mates ; with this diflFerence, however, that whereas, in tempe-
rate climates the warmest and most comfortable season is when
the sun approaches nearest perpendicular to them ; in these
warmer climates, the heavy rain which falls upon them in that
season, moderates the heat, and prevents the sun from having
such an effect as at other times it would ; so that their coldest and
most inconstant weather, which they call winter, is at that sea-
son, when, without this cause, they would be exposed to the
sun's most powerful influence." — Encyclop. Brit. Ed. I. Pneu-
matics. All the above causes will act more powerfully when
the heat of the tropical regions is increased by cultivation:
when nature produces a disease, she furnishes a remedy.

III. The earth and sea shall be amazingly fruitful.

Of the fertility of the earth, the Scriptures speak thus :
" The wilderness, and the solitary place shall be glad for them,
and the desert shall rejoice and blossom as the rose. It shall
blossom abundantly, and rejoice even with joy and singing : the
glory of Lebanon shall be given unto it, the excellency of Car-
mel and Sharon. In the wilderness shall waters break out,
and streams in the desert, and the parched ground shall become
a pool, and the dry land, springs of water j in the habitation
of dragons, where each lay, shall be grass, with reeds and
rushes." " I will open rivers in high places, and fountains in
the midst of the valleys, I will make the wilderness a pool of

118

REMAINS OF THE

water, and the dryland springs of water; I will plant in the
wilderness the cedar, the shittah tree, and the myrtle, and the
oil tree : I will set in the desert the fir tree, and the pine, and
the box tree together." " The Lord shall comfort Zion, he will
comfort all her waste places, and he will make her wilderness
like Eden, and her desert like the garden of the Lord ; joy
and gladness shall be found therein, thanksgiving and the voice
of melody/' ''Instead of the thorn, shall come up the fir
tree, and instead of the brier, tho myrtle tree." "It shall
come to pass in that day, that the mountains shall drop down
new wine, and all the hills shall flow with milk." " The wil-
derness shall be a fruitful field, and the fruitful field counted
for a forest." " I will hear the heavens, and they shall hear
the earth, and the earth shall hear the corn, and the wine, and
the oil, and they shall hear Jezreel." " For the seed shall be
prosperous, the vine shall give her fruit, and the ground shall
give her increase, and the heavens shall give their dew." *' He
will cause to come down for you the rain, the former rain, and
the latter rain in the first month. And the floor shall be full
of wheat, and the fats shall overflow with wine and oil. And
ye shall eat in plenty, and be satisfied, and praise the name of
the Lord your God, that hath dealt wondrously with you."
" Behold the days come, saith the Lord, that the ploughman
shall overtake the reaper, and the treader of grapes, him that
soweth ; and the mountains shall drop sweet wine, and all the
hills shall melt. And I will bring again the captivity of my
people, Israel, and they shall build the waste cities, and inhabit
them ', and they shall plant vineyards, and drink the wine
thereof; they shall also make gardens, and eat the fruit of
them. And I will plant them upon their land, and they shall
no more be pulled up out. of the land which I have given
them." " Then shall he give the rain of thy seed, that thou
shalt sow the ground withal, and bread of the increase of the
earth, and it shall be fat and plenteous; in that day shall thy
cattle feed in large pastures. The oxen likewise, and the
young asses that ear the ground, shall eat clean provender

BEY. JAMES MACQREOOR, D.D.

119

my
fibit

which hath been wianowed with the shovel and the fan. And
there shall be upon every high mountain, and upon every high
hill, rivers and streams of water." " Therefore shall they come
and sing in the height of Zion, and shall flow together to the
goodness of the Lo'rd, for wheat, and for wine, and for oil,
and for the young of the flock, and of the herd ; and their soul
shall be as a watered garden, and they shall not sorrow any
more at all. Then shall the virgin rejoice in the dance, both
young men and old together ; for I will turn their mourning
into joy, and will comfort them, and make them rejoice from
their sorrow. And I will satiate the souls of the priests with
fatness, and my people shall be satisfied with my goodness,
saith the Lord." Isa. zzzv. 1, 2, 6, 7 ; zli. 18, 19 ; li. 3 ; Iv.
13. Joel iii. 18. Isa. zxzii. 15. Hos. ii. 21, 22. Zech. viii.
12. Joel ii. 23, 24, 26. Amos ix. 13-15. Isa. xxx. 23-25.
Jer. zzzi. 12, 13, 14. From these Scriptures it appears that
God will make wildernesses and barrens to become useful and
fruitful ; and dry and sandy deserts, as those of Africa, to be-
come well- watered countries; so that they shall vie in fertility
with the land flowing with milk and honey. Human industry
shall be the means. The world being freed from war, oppres-
sion, and excess, and the arts arrived at perfection, man will
have wonderful opportunity of turning his attention to culti-
vate the earth, and his success will be more than can be con-
ceived at present. If, in the midst of the distractions that
have hitherto prevailed in the world, Malta, for example, has
been changed from a barren rock to fertile fields, what happy
changes may not be expected to take place in the barrens,
deserts, lakes, morasses, mountains, and rocks, and all sorts of
stubborn and uiitowardly places in that happy period, when
there shall be nothing to interrupt or hinder ; but everything
to encourage and advance that useful art, the cultivation of the
earth ! What can withstand the industry of man, with the as-
sistance of God ? It can subdue the earth. Thus, the world,
from pole to pole, shal? be as a fertile garden, the seasons

120

REMAINS OF THE

favourable, and harvests rich, during the long reign of the Mil-
lennium.

As to the sea, we may use the words of Ezekiel, speaking of
this very time, concerning the fish of the Dead Sea. " There
shall be a very great multitude of fish. It shall come to pass,
that the fishers shall stand upon it, from En-Gedi even unto
Eneglaim ; they shall be a place to spread forth nets, their fish
shall be according to their kinds, as the fish of the great sea,
exceeding many,'' Ezek. zlvii. 9, 10. How amazing, then,
must be the number in the great sea itself ! and in all the seas !
Fishes, because of their motion, must occupy more room in the
sea than corn does on land ; but by reason of the great depth
of the sea, a very great multitude of fish may have space
enough, under a very small surface ; for they may be storied
above one another, almost without end. Hence, the sea will
yield an inconceivable quantity of provisions, perhaps much
more than the land in proportion to its surface. And the
fishers and curers shall have full knowledge of their several
arts.

IV. The world shall be very populous, and the gospel uni-
versally successful.

It is impossible now to conceive either how fruitful the earth
will be, or how numerous the people ; but there will be a mu-
tual proportion. The present inhabitants may doubtless be
multiplied by thousands or myriads. " They of the city," the
church, "shall flourish like the grass of the earth," Psal. Ixxii.
16 ; that is, shall abound in number like the grass. " A little
one shall become a thousand, and a small one, a strong nation,"
Isa. Iz. 22, as if there should be not only a thousand, but a
BtroDg nation for each individual that lived in the days of the
prophet, — perhaps a more literal truth than is suspected. "As
the host of heaven cannot be numbered, neither the sand of
the sea measured, so will I multiply the seed of David my ser-
vant, and the Levites that minister unto me," Jer. xxxiii. 21.
The seed of David were the civil rulers in Israel, and the Le-
vites were the clergy. This prophecy, therefore, seems to be

REV. JAMES MACaREOOR, D.D.

121

confined to the multiplication of magistrates and ministers ;
but if these shall be innumerable, how inconceivable shall the
multitude of the people be ! "I will increase them with men
like a flock, as the holy flock, as the flock of Jerusalem in her
solemn feasts, so shall the waste cities bo filled with flocks of
men, and they shall know that I am the Lord," Ezek. xxxvi.
37, 38. Vast was the concourse of people in Jerusalem, when
all the males of Israel flocked from every corner of the land, to
attend the solemn feasts in that city : such will be the popula-
tion of cities in general during the Millennium, — a most aston-
ishing number of people.

But a considerable difiiculty occurs here. The Millennium,
being a time of peace and plenty, of health and sobriety, all
which are favourable to population, it is naturally to be ex-
pected that the inhabitants should Increase much faster than
before, when they were oppressed with wars, famines, plagues,
and various excesses ; yet, if they increase but as fast, the earth
will not be able to hold them, long before that period ends. It
is certain a thousand years is sufficient to multiply mankind to
as great extent as the earth can bear, be it ever so fertile; it is,
therefore, to be supposed, that by one or two thousand years
after the beginning of the Millennium, population shall arrive
at a height, and thenceforward continue nearly the same. The
cause we leave with time to unfold, only observing, that the
more populous a country is, the less it increases, independently
of wars, emigrations, and the common casualties that destroy
mankind. In America, the families arc larger than in Europe,
and fewer die in infancy. The gracious design of the promised
multiplication of mankind is, that in the ages to come, God
may show the exceeding riches of his grace, in his kindness
toward them through Christ Jesus, and for this purpose the
gospel shall be preached unto all nations with unprecedented
success.

1. The gospel shall be preached to all nations. On this point
the Scripture uses the most extensive language possible. " It shall
come to jj^B in the last days, that the mountain of the Lord's house
U

122

REMAINS OF THE

. t' ■ 'J^

shall be established on the top of the mountains, and be exalted
above the hills ; and all nations shall flow unto it, and many
people shall go, and say, Come ye, and let us go up to the
mountain of the Lord, to the house of the God of Jacob, and
he will teach us of his ways, and we will walk in his paths."
" He shall have dominion from sea to sea, and from the river
unto the ends of the earth. They that dwell in the wilderness
shall bow before him. — The kings of Tarshish, and of the isles
shall bring presents ; the kings of Sheba and Seba shall offer
gifts. Yea, all Icings shall fall down before him, all nations
shall serve him." i' From the rising of the sun even unto the
going down of the same, my name shall be great among the
Gentiles, and in '^i^er^ p/ace incense shall be offered unto my
name.'' <' AU the ends of the earth shall remember, and turn
unto the Lord, and all the kindreds of the nations shall wor-
ship before thee." Isa. ii. 2, 3. Psal. Ixxii. 8, 9, 10, 11. Mai.
i. 11. Psal. xxii. 27. Many other Scriptures might be cited
to the same purpose, but suffice it to add the apostolic commis-
sion, which is both the warrant and security for preaching the
gospel to all nations : " Go ye into all the world, and preach the
gospel to every creature." " Go ye, therefore, and teach all
nations, — and lo, I am with you alway, even unto the end of
the world." Mark xvi. 15. Mat. xxviii. 19, 20.

2. With unprecedented success. For the devil shall be sealed
in the bottomless pit, and the Holy Spirit poured out upon all
flesh. Countless, therefore, and inconceivable shall be the
number of converts to the gospel. The great body of the peo-
ple at least, among all nations, through all that long period,
shall be true believers. Sometimes the Scripture seems to in-
sinuate that there will be a remnant of unbelievers even in that
happy time, and at other times the contrary; and perhaps the
best way to reconcile these seeming opposites, may be to sup-
pose that the success of the gospel shall not be uniform
throughout the Millennium ; but that, near its beginning and
end, there will be a few unbelievers mixed with the saints ; and
that, at its meridian, none but saints shall be found tlifough all

REV. JAMES MACaREQOR, D.D. 123

tlie earth. Or, if it be too much to akj that the world shall at
any time be free of unbelievers, then it must at any rate be,
that they shall bo so inconsiderable as to deserve no mention,
for the Scripture often overlooks them, as if they had no being.
" Th«y lived not again till the thousand years were finished."
"There shall be no more rtie Canaanite [the hypocrite or
profane] in the house of the Lord." Kev. zz. 5. Zech. ziv.
21. The promises of the success of the gospel are in the most
universal terms. '< They shall not hurt nor destroy in all my
holy mountain, for the earth shall be full of the knowledge of
the Lord, as the waters cover the sea." "■ They shall teach no
more every man his neighbour, and dvery roan his brother,
saying, Know the Lord ; for they shall all know roe from the
least of them even unto the greatest of them.'' Isa. zi. 9. Jer.
zzzi. 34. Again, " Thy people shall be all righteous." Isa.
Iz. 21. Kighteous here does not mean the members of (he in-
visible church merely, for in that sense the promise was ful-
filled in every age, but in the sense of the prophet it is not to
be fulfilled until the Millennium ; therefore it must mean the
members of the visible church. Once more, ** All Israel shall
be saved." Rom. zi. 26. This also is a promise peculiar to
the Millennium ; therefore Israel does not mean the spiritual
Israel, which was saved in all ages, but Israel after the flesh.
What a cheering prospect for Jew and Gentile ! what a magnifi-
cent view of divine grace I As far above the common, as the
Newtonian astronomy is above that of the unlettered peasant.

y. Civil government, in its best form, shall be administered
with wisdom and equity.

The government in the Millennium is ascribed to Christ him-
self. "Behold, the days come, saith the Lord, that I will
raise unto David a righteous branch, and a King shall rule
and prosper J and he shall ezecute judgment and justice in the
earth." " He shall judge the poor of the people, he shall save
the children of the needy, and shall break in pieces the oppres-
sor." Jer. zziii. 5. Psal. Ixzii. 4. It is also ascribed to the
laints, in conjunction with him. " I saw the souls of them

124

REMAINS OF THE

that were beheaded for the witness of Jesus, and for the word
of God; — and they lived [in their successors,] and reigned with
Christ a thousand years. — They shall be priests of God and of
Christ, and shall reign with him a thousand years." Rev. xx. 4. 6.
Though that reign does not mean mere civil government, yet it
includes it, and implies that it to* shall be in the hands of the
saints. It is more plainly declared in other scriptures. " The
kingdom and dominion, and the greatness of the kingdom under
the whole heaven, shall be given to the people of the saints of
the Most High." Dan. vii. 27. That question, which now
employs so many tongues, pens, and swords, whether a monar«
chical or republican form of government is best, shall be clearly
and finally decided before that time. Enough of experiments
upon government have not yet been made to decide the ques-
tion ; but men are still making more ; and when the result is
known, the best will be established, and shall prosper. If it be
monarchy, all the kings will be Davids and Solomons ; if re-
publicanism, it shall not be rash, faithless, nor ambitious ; but
prudent, equitable, and peaceful. The magistrates shall possess
the spirit and temper of Christ ; so that it shall not be so much
they who govern, as Chil&t in them. << Kings shall be thy
nursing fathers, and their queens thy nursing mothers." " Thou
shalt suck the breasts of kings. — I will also make thy officers
peace, and thine exactors righteousness." Isa. xliz. 23; Ix.
16, 17.

The consequence to the subjects will be, 1. A happy freedom
from every species of tyranny and oppression. " In righteous-
ness shalt thou be established ; thou shalt be far from oppression,
for thou shalt not fear ; and from terror, for it shall not come
near thee." '< Violence shall no more be heard in thy land,,
Wisting nor destruction within thy borders ; but thou shalt call
thy walls salvation, and thy gates praise." Isa. liv. 14 ; Ix. 18.
2. A. full and happy enjoyment of liberty and prosperity, nay,
of true liberty and equality. " They shall sit every man under
bis vine, and under his fig-tree, and none shall make them
afraid." " The Lord hath sworn by his right band, and by tho

■■ ■{ i

REV. JAMES MACQREOOR, D.D.

125

arm of his strength, Surely I will no more give thy corn to he
meat for thine enemies, and the sons of the strangers sh' not
drink thy wine, for the which thou hast laboured ; but ihey
that have gathered it shall cat it, and praise the Lord ; and they
that have jbrought it together, shall drink it in the courts of my
holiness." << They shall build houses, and inhabit them; and
they shall plant vineyards, and eat the fruit of them ; they
shall not build, and another inhabit; they shall not plant, and
another eat ; for as the days of a tree are the days of my people,
and mine elect shall long enjoy the work of their hands. They
shall not labour in vain, nor oring forth for trouble ; for they
are the seed of the blessed of the Lord, and their offspring
with them." Mic. iv. 4. Tsa. Ixii. 8, 9 ; Ixv, 21, 22, 23.

YI. Universal peace shall reign.

'< The mountains shall bring peace to the people, and the
little hills by righteousness. In his day," (the Messiah's,)
" the righteous shall flourish, and abundance of peace so long
as the moon endureth." " All thy children shall bo taught of
the Lord, and great shall be the peace of thy children." " For ye
shall go out with joy, and be led forth with peace, the moun-
tains and the hills shall break forth before you into singing,
and all the trees of the field shall clap their hands." " For
thus saith the Lord, Behold, I will extend peace to her like a
river, and the glory of the Gentiles like a flowing stream."
Psal. Ixxii. 3. 7. Isa. liv. 13; Iv. 12; Ixvi. 12. Peace is put
in scripture for health and happiness, for perfect prosperity.
As it respects the Millennium, it is a most comprehensive
blessing, including an inward religious peace with God and
conscience, and every species of outward peace, domestic, civil,
ecclesiastic, and political, with a most universal prevalence of
a peaceful disposition in men and animals. The first is a ne-
cessary attendant on the eminent faith and holiness which shall
obtain in the latter days. Nor are promises of the rest want-
ing. Instead of household brawls and animosities, or envy and
malice among neighbours, men shall enjoy all the sweets of

domestic society, and the agreeable harmony of good neighbour-
11*

126

REMAINS or TDB

hood. '' My people shall dwell iu a peaceful habitation, in sur«*
dwellings, and in quiet resting-places." " Ephraim shall not civy
Judah, nor Judah vex Ephraim." Isa. xxxii. 18 j xi. 13. Dispu-
ting, division, and excommunication in the church, shall give
place to universal union and communion, on the firm foundation
of truth. " How beautiful upon the mountains are the feet of him
that bringeth good tidings, that publishcth peace, that briiigcth
good tidings of good, that publisheth salvation, that saith
unto Zion, Thy God reigneth ! Thy watchmen shall lift up the
voice, with the voice together shall they sing ; for they shall
see eye to eye, when the Lord bringeth again Zion." Isa.
lii. 7, 8.

War shiill cease j for, in the following sublime and bcauti^'ul
strain, sing the evangelical Isaiah and Micah : ''They hYAI
beat their swords into ploughshares, and their spears into pru-
ning hooks. Nation shall not lift up sword against nation ;
neither shall they learn war any more." Isa. ii. 4. Mic. iv. 3.
Oh, happy era ! fraught with blessings to wretched man ! Oh,
foolish nations 1 who know not that your happiness consists in
peace ! Why may you not enjoy the promised blessings without
delay ? Why take up arms to effect your own rivn, or prolong
your own misery ? for in seeking to destroy others, you in re-
ality destroy yourselves. And chiefly you, ye rulers, ministers
of States, generals, admirals, who drag from their peaceful
abodes, the unwilling tradesman and peasant; who put hatred
in their hearts, and swords in their hands, to murder by thou-
sands, those who never gave them the smallest offence, peace-
able but deluded men like themselves ; you are the troublers of the
world, you lay waste the earth, you disperse the nations, you
prevent the weal of millions unborn, you destroy your own pro-
jects of happiness ! But God is hastening the time when man,
more ferocious and cruel, more dreaded by man than the lion
or tiger, shall become man again, mild and benign. The golden
age shall return, and peace extend her gentle sway over the
nations. Then shall man happily exchange the horrid din of
arms, and the barbarous honours of war, for the peaceful and

REV. JAMKS MACORiaOR, S.D.

127

truly honourable cmployinonts of husbandry and vino drc8»«
ing. IIo Hlmll forget thut inhuman learning, tho art of train-
ing man to excel in the various, regular, and comprchcnBive
murder of man ; and shall learn to view him as his brother,
and to embrace him in tho arms of friendship and affection.
Ho shall coaso to rack his brain in search of new inventions of
destruction. The wealth of nations shall no more be drained
to destroy tho property of nations. Subjects shall no longer be
oppressed with insupportable taxes, employed in tho devasta-
tion of the world ; but universal love and peace shall unite all
tho nations into ono society of brothers, one band of friends.
For then the fierce and turbulent passions shall be brought un-
der the dominion of reason and grace. A pcacenbk temper
shall bo diffused so universally, that every one shall bo more
ready to bear than give provocation. The following beautiful
figures are employed to describe this temper of peace : " The
wolf also shall dwell with the lamb, and the leopard shall lie
down with the kid ; and the calf, and the young lion, and the
falling together, and a little child shall lead them. And the
cow and the bear shall feed, their young ones shall lie down
together ; and tho lion shall eat straw like the ox, and the suck-
ing child shall play on the hole of the asp, and the weaned
child shall put his hand on the cockatrice den. They shall not
hurt nor destroy in all my holy mountain," Isa. xi. 6, 7, 8, 9.
However, we presume that these expressions are not so to be
applied to the happy change which shall take place in the tem-
per of man, as to exclude their literal signification. Scripture
is to be understood in a literal sense, unless it be attended with
absurdity, or some circumstance that makes it evident the Spi-
rit of God intended it should be excluded j neither of which
is the case here. The wildest animals may be made as tame
and harmless as the sheep or the cow. To suppose that they
shall be so, seems even necessary to complete the harmony of
the Millennium. It is not too great a benefit for that God to
grant, who hath said, " In that day I will make a covenant for
them with the beasts of the field, and with the fowls of heaven,

128

BEMAINS or THl

and with the creeping thingn of the ground ; &nd I will break
thp bow, and the sword, and the battle out of the earth, and
will muko thum to lio down eafoly," Hos. ii. 18. Nor ought
wo 80 to undurrato the abilities of man, as to judge him inca>
pable of being the means to produce such a change. In fuct,
animals are not harder to bo tamed than man. Wonders have
been dono already in particular cases ; for " every kind of
boasts, and of birds, and of serpents, and of things in the
sea, is tamed, and hath been tamed of mankind," Jam. iii. 7.
A great deal more may bo done when the world is cultivated,
so that wild bocsts must be habituated to the sight of man,
when now uses shall bo known to which they may be applied,
and when men shall have full time, opportunity, and skill, to
excel in tho art of taming. Nor is it for nothing that God
said to man at tho creation, " Have dominion over tho fish of
the sea, and over the fowl of tho air, and over every living
thing that moveth upon the earth." And after the flood, " The
fear of you, and the dread of you, shall be upon every beast of
the earth, and upon every fowl of the air, and upon all that
moveth upon the earth, and upon all the fishes of the sea; into
your hands are they delivered." Gen. i. 28 } ix. 2.

VII. Learning shall be in a state of high perfection.

^'The light of the moon shall be as the light of the sun,
and the light of tho sun seven fold, as the light of seven days,"
Isa. zxz. 26. This figurative prophecy may include learning
and science as well as spiritual knowledge. ^< Many shall run
to and fro, and knowledge shall be increased ;" and " the heart
also of the rash shall understand knowledge," Dan. zii. 4. Isa.
zxzii. 4. The former prophecy foretells the advancement of
science, by means of travelling, navigation, and an easy communi-
cation between nations ; and the latter shows its extent, for then
it shall reach to the most vulgar and inconsiderate. Such Scrip-
tures as the following may be applied to the arts : " Behold, I
will lay thy stones with fair colours, and lay thy foundations
with sapphires. And I will make thy windows with agates,
and thy gates of oarbuncles; and all thy borders of pleasant

Lsa.

ini-

REV. JAMEH MACORBOOR, D.D.

129

Btoncs." " The glory of Ticbanon shall come unto thcc, the fir
tree, and the pino tre»% and the box, together, to beautif}- the
place of my sanctuary j and I will make the place of my Icot
glorious." '' For brass I will brinj^ gold, and for iron 1 will
bring silver; and for wood, brass, and for stones, iron." lsa.
liv. 11, 12; Ix. 13. 17. Man is of an active and enterprising
spirit, ond the Millennium will give scope to all his talents;
and the consequcuoo mast bo astonishing success in all his un-
dertakings. Learning and philosophy have made considerable
advances already, in opposition to every possible obstacle of
poverty, barbarity, tyranny, persecution, wor, oppression, super-
stition, &c. Who, then, can say to what height they may at-
tain, when they shall have every encouragement and assistance
that can be desired ? Whatever is now known, even the most
admired productions and inventions, shall then make a very
insignificant appearance ; and the name of the greatest part of
authors, who are now supposed to be in secure possession of
immortality, shall be for ever forgotten, when the celebrated
productions of that age appear, as the stars are lost in the
brightness of the sun. Perhaps there may be a small remem-
brance of a Luther, a Calvin, a Columbus, and a Newton ; but
the common herd of famous authors shali be as if they had not
been. Nothing shall be hid from man at that time, which shall
conduce to his comfortable living in the world. He shall have
a full knowledge of agriculture and botany, to enable him to
reap the richest harvests, to use the most wholesome grain,
herbs, and roots for food, and to make every proper use of vege-
tables; of mechanics, and machinery, to enable him to per-
form the most work with the least toil ; of navigation, to facil-
itate commerce, the intercourse of nations, and the success of
the gospel ; and so of the rest.

But the prosperity of religion shall be the most conspicuous
thing in the Millennium. External comforts and advantages
shall be enjoyed, not for themselves, but as conducive to the
advancement of religion. The Scripture represents the Millen-
nium as a period most remarkable for godliness, spiritual mind-

'^.-.■•^iT-iTij^Jir'-'

130

REMAINS OF THE

ednesH, and communion with God, and the native fruits of these,
spiritual joy and peace. We shall be more brief in describing
the spiritual prosperity of the Millennium, because, though
more important, it is more obvious, and oftcner handled, than
its temporal prosperity. These things are most observable
in it:

1. The binding of Satan : " And I saw an angel come down
from heaven, having the key of the bottomless pit, and a f^reat
chain in his hand. And he laid hold on the dragon, that old
serpent, which is the devil and Satan, and bound him a thou-
sand years, and cast him into the bottomless pit, and shut him
up, and set a seal upon him that he should deceive the nations
no more till the thousand years should be fulfilled," Bev. xz.
1, 2, 3. Most forcible words ! expressive of a most eflFectual
restraint laid upon the devil, that he can do no more harm in
the world, than if he were out of being. What an inconceiv-
able deliverance to the church ! Satan consists of countless
myriads of restless, crafty, and evil spirits, going to and fro
through the earth, tempting man, not only unseen, but often
under the disguise of good, to every species of wickedness.
Perhaps there is no evil under the sun in which he has not a
hand. We forbear to particularize. Of all that the Church
will be rid at once, when he is sealed in the bottomless pit.

2. A clear and comprehensive knowledge of the gospel and
law of Christ. The devil's agency to keep man in ignorance
shall be prevented. His own natural ignorance shall be re-
moved by the grant of the Holy Spirit, as a spirit of wisdom
and understanding, of knowledge and of the fear of the Lord.
He shall have all necessary knowledge of his natural guilt and
depravity ; of his actual transgressions in thought, word, and
deed ; of the merited curse, and of God's method of salvation.
In these ages to come, God will show the exceeding riches of
his grace, in his kindness towards man through Christ Jesus.
And, doubtless, they shall count all things but loss for the ex-
cellency of the knowledge of Jesus Christ, and but dung, that
they may win Christ, and be found in him, not having their

' t*';i: .;.^.. .

REV. JAMES MAGOBEGOR, D.D.

131

own righteonsDcss, which is of the law, but that which is by
the faith of Christ. Of the clearer knowledge of that time,
Isaiah says, '^ The light of the moon shall be as the light of the
sun, and the light of the sun seven fold, as the light of seven
days,'' Isa. xxx. 26. Nay, he uses words which one cannot
well tell how to apply to anything on this side of heaven :
" The sun shall be no more thy light by day, neither for bright-
ness shall the moon give light unto thee ; but the Lord shall
be unto thee an everlasting light, and thy God thy glory. Thy
sun shall no more go down, neither shall thy moon withdraw
itself : for the Lord shall be thine everlasting light, and the
days of thy mourning shall be ended," Isa. Is. 19, 20.

3. Unfeigned holiness. Holiness shall be the most conspicu*
ous feature in the glory of the Millennium. It is indeed the
beauty and excellency of man or angel. Without it he is a
devil ', with it, a companion for the Deity. It conforms the
soul to God, the practice and conversation to his law. It is
attended with a sacred abhorrence of all iniquity, a delight in
the word of God, and a pious imitation of the example of Christ.
It is truly its own reward, banishing from the heart all turbu-
lent passions and tormenting lusts ; filling the soul with sweet
serenity, solid contentment, and happiness. If it turned earth
into heaven, to the holy prophets and apostles amid their per-
secutions, what sweets must it yield to the saints during the
calm and peaceful reign of the Millennium ! Thereby the church
will be " an eternal excellency;" "A crown of glory in the hand
of the Lord, and a royal diadem in the hand of thy God," Isa. Ix.
15; Ixii. 3. Isaiah describes the Millennium saints under the sa-
cred character of priests : " Ye shall be named the priests of the
Lord, men shall call you the ministers of our God," Isa. Ixi. 6.
And so does John, " They shall be priests of God, and of Christ,
and shall reign with him a thousand years." Eev. xx. 6.
Zechariah hath these remarkable words on the same subject :
" In that day there shall be upon the bells of the horses, holi-
ness UNTO THE Lord ; — yea, every pot in Jerusalem and in
Judah shall be holiness unto the Lord of hosts," Zech. xiv. 20,

132

REMAINS OF THE

If.

21. Isaiah adds, "A highway shall be there, and a way, and
it shall be called the way of holiness," Isa. xxxv. 8.

4. Delightful communion with God. " The name of the
city from that day shall be, The Lord is there," Ezek. xlviii.
35. God will give large measures of his gracious presence to
his people, and their souls shall he enlarged to receive out of
his fulness, grace for grace, and to praise him for his goodness.
Their affections shall be set on things above : God in Christ
will be the main object of their meditation, desire, and hope.
" Thou shalt no more be termed, Forsaken ', neither shall thy
land any more be termed, Desolate ; but thou shalt be called
Hephzi-bah and thy land, Beulah : for the Lord delighteth in
thee, and thy land shall be married. — As the bridegroom re-
joiceth over the bride, so shall thy God rejoice over thee,"
Isa. Ixii. 4, 5. A special part of this communion consists in
pious and earnest prayers on their part and ready answers on
God's part. " It shall come to pass, that before they call, I
will answer, and while they are yet speaking, I will hear,"
Isa. Ixv. 24. The sum of it is, " I will be their God, and they
shall be my people," Jer. xxxi. 33. A promise oft repeated,
still with a view to the Millennium^ and then to have an emi-
nent accomplishment. ^ *^

5. Fulness of joy. This must follow of course. If great
temporal prosperity be enjoyed, and much faith, holiness, and
communion with God, and if sin and Satan be subdued, what
can hinder the joy of the saints ? God promises, •• I will make
thee a joy of many generations." — " Behold, I create Jerusalem
a rejoicing, and her people a joy. And I will rejoice in Jerusa-
lem and joy in my people, and the voice of weeping shall no
more be heard in her, nor the voice of crying." " Rejoice ye
with Jerusalem, and be glad with her, all ye that love her :
rejoice with joy for her, all ye that mourn for her. As one
whom his mother comforteth, so will I comfort you ; and ye
shall be comforted in Jerusalem. And when ye see this, your
heart shall rejoice, and your bones shall flourish like an herb."
Isa. Ix. 15 ; Ixv. 18, 19 ; Ixvi. 10, 13, 14. ,

EEV. JAMES MACGREOOR, D.D.

133

Passing by some objections of Icbs account, we shall notice
one which has great weight with many of the best Christians
iu the world. It is this, The above view of the jMillennium
represents the number of saints to be at last vastly greater than
that of the wicked, which is inconsistent with the words of
Christ: " Strait is the gate and narrow is the way which iead-
eth unto lite, and few there be which find it." " Many are
called, but few are chosen." " Fear not, little flock." 31att.
xvi.l4; xxii. 14. Luke xii. 32; words from which it may be
inferred, that the number of the wicked shall be greatest by
far. We answer, the inference is not just. It is founded on
this false supposition, that Christ intt tided to apply these words

to all generations.

There is nothing in the Wv.rds themselves

w."

to justify such a supposition; for he speaks not in the future,
but the present time. There is nothing in any other part of
Scripture to justify it j for nowhere is it said, directly or in-
directly, that at the end of the world, the righteous shall be
comparatively few. The Millennium will introduce such a change
into the church, that these words cannot be applied both to it
and to the time before it, any more than the first part of that
sentence, " Vv'hereas thou hast been forsaken and hated, so
that no man went through thee; I will make thee an eternal
excellency, a joy of many generations." To maintain that, be-
cause the righteous were comparatively few in the days of
Christ's humiliation, or hitherto, therefore they must be so al-
ways, is as absurd as to maintain, that because the coming of
Christ was a matter of futurity to the prophets, therefore it
must be so always. Let us compare the above three texts to
other three. " Thy people shall be all righteous." " All Israel
shall be saved." "They shall all know me." Isa. Ix. 21. Bom.
xi. 26. Jer. xxxi. 34. Are not the latter texts as true as the
former ? Yes. Can they be both applied to the same time ?
Surely no. How then are they to be reconciled ? IJy apply-
ing them to different times ; like Isa. Ix. 15. The objection
goes on the supposition, that the world will always be as wicked,
or nearly so, as it has been hitherto j but what will then come
12

134 REMAINS OP THE REV. JAMES MAOOREGOR, D.D.

of all the great promises of the universal success of the gospel ?
The truth is, that, when Christ spoke the words in question,
iiis followers were few, and it would have been false to call
them many, but in the Millennium a little one shall become a
thousand, and a small one a strong nation ; then it will be false
to call them few. But the real strength of the objection lies
in this, that the prevailing wickedness of the world is, and has
been all along, a fact, seen and felt; whereas the eminent ho-
liness and goodness of the Millennium is out of sight, a matter
of mere prophecy or promise. Now, it is di£Gicult to believe
prophecy in opposition to facts and experience. How improba-
ble did the spread of the gospel among the Gentiles appear to
the Jews, even to the true disciples of Christ ! So the glories of
the Millennium appear to the present age.

Of the time when the Millennium commences, we say no-
thing. Great preparations are necessary ; but how fast or how
slow these may be made, we cannot judge. However, we per-
ceive them begun, in the revolutions of nations, the progress
of arts and sciences, especially of experimental philosophy and
navigation ; in the growth of commerce, and the multiplicity
of new inventions; in the discovering and peopling of new
countries, and the civilization of barbarous nations ; in the
sending of the gospel to the heathen, and even in the horrors
of war. Jehovah will hasten it in its time. It is probable
that the glories of the Millennium will open by degrees, and
that its very beginning may comprehend hundreds or thous-
ands of years. '

tYiUli

«(

« •

A GUIDE TO BAPTISM.

BEINO

AN ATTEMPT TO GUIDE THE PLAIN CHRISTIAN

tTNTO THB

SCRIPTURE DOCTRINE AND PRACTICE

OF BAPTISM.

WRITTEN ABOUT THE TEAR 1826.

■^•'

i*.

' .Vr*^

PREFACE.

The author of the following tract was brought up a Pcdo-
baptist, but in consequence of reading the arguments on the
Baptists' side he hesitated. He searched anew the New Tes-
tament as impartially as he could, and with a fear lest his early
prejudice for infant Baptism might mislead him. Still, how-
ever, he hesitated, for there he could not see a clear founda-
tion for either side. There he could not pee a command for,
or an example of, infant baptism so plain as to satisfy him ; nor
could he find satisfactory evidence for or against immersion,
but still he thought that all light on God's Baptism should be
expected from searching, not heathen avthors, but God's own
word. Providence having led him to notice Paul's phrases,
" doctrines of Baptism," in Heb. vi., and " divers Baptisms,''
as the words should be rendered in Heb. iz., he was and is
persuaded that he found a clew to guide him into the truth.
Paul sent him to Moses. To Moses he went, and among his
Baptisms he found one, which, as he believes, the Prophets
foretell shall continue till the end of time-. Building the in-
structions of the New Testament upon this foundation, he is
satisfied that sprinkling of infants with clean water is an ordi-
nance of God.

He has a great regard and a strong feeling of sympathy for
his Baptist brethren ; but for the direction of his mind to
views of Baptism differing from theirs, he accounts himself
bound to be thankful. His best wish for them, is, that laying
aside as far as possible the prejudice on their side, they may
attentively hear Moses and the Prophets on this subject as well
as the New Testanent.

12* 137

138

REMAINS OF THE

A GUIDE TO BAPTISM.

It pleased Ood to appoint in his Church an ordinance in
Tvhich the sprinkling of its members with water represents
purification from sin by the blood of Christ. In the English
version of the Bible, this rite is called ** cleansing/' or " purifi-
cation/' in the Old Testament, and Baptism in the New; but it
ought to be called by the same name in both, for in both the
ordinance is substantially the same, and in both the original
words signify the same thing. " Cleansing," or " purification/'
is a plainer translation than " Baptism/' for Baptism is not
properly speaking a translation at all, but a Greek word in an
Englisli dress, ^nd still needs a translation. " Cleansing" is
the plainest, being the only word of the three which is pure
English, but " purification/' though derived from the Latin, is
used so commonly in the English language, that it is under-
stood perhaps as well as if it were a native word. It is far
otherwise with '' Baptism." The English reader cannot easily
find its meaning, for its use is so confined as to be almost, if not
altogether, appropriated to express this rite. It seems to have
been invented for this very purpose, though with some detri-
ment to truth, and without any just cause, since it was not
needed. Nevertheless, custom has established its use so long,
as now to forbid the substitution of any other word.

Had the whole Scripture been originally written in one lan-
guage, this rite would have been expressed by one word from
the beginning to the end, because there could have been no
occasion for a change ; of course one word would have expressed
it in the English version also, and probably in all others, for
the same reason. Had the Hebrew of the Old Testament been
continued through the New, the words "Tahar" and others,

^■w,-

iVf^

REV. JAMES MACQREOOR, D.D. *

189

mHn

t f

''ommonly used in the Old Testament, would have been ns com-
monly used in the New, and have hud the .san)o translation, viz.,
" cleansing" or "purificatiuu," in which case the word Baptism
would not have beon seen in the Enj^lish New Testament, nor
perhaps in the En<^lish language, because " cleansing" or "pu-
rification" would have pre-occupied its place. On the other
hand had the Old Testament been written in Greek like tlie
New, instead of the word " cleansing" or " purification," the
English version would have had the word " Baptism" frequently
in the Levitical law, and occasionally throughout the Old Tes-
tament, as well as the New, and with the same signification.
In either of these cases one word and of course one idea, would
have been used throughout the Scripture, which would have
facilitated unity of sentiment respecting the ordinance itself.

But the Scripture was originally written in two languages,
the Old Testament in Hebrew and the New in Greek, on which
account two words, one for each language, became necessary for
expressing one and the same rite. But in translating these
two words into any one language, as the English, propriety and
consistency required that one word only should have been used ;
because whatever word would have been a just translation of
the one would have been so of the other. Had this been done,
it would have rendered the connection of the Old and New
Testament Baptism more apparent, and probably have pre-
vented the debate between the Baptists and the Pedobaptists j
whereas the use of different words in translating the same rito
has occasioned a confusion of ideas and a strife about woids not
likely soon to end.

If I mistake not, the debate is immediately owing to the mere
fact, that the word Baptism does not occur in our version of
the Old Testament. Honce it has been supposed that the
thing itself did not then exist, and that John was the first who
baptized j whereas the truth is that Baptism was administered
more frequently before his time than since. There is another
fact which helps on this debate. In the English version the
Baptism of the New Testament is invariably called Baptism,

140

REMAINS OF THE

but not so the Baptisms of tlie old. They are transhitcd "wush-
iug" ui'ttitior than liuptisin, which throws them into the Hhade,
so that the English reader cannot see thom to be Baptisms at
all, and they are so translated, where '' Baptism" would have
been specially serviceable for conveying a just view of the text.
A judicious comparison of the two Testaments together is
needed to throw light on the subject of Baptism.

I believe that by the positive command of Qod, and the
plain direction of his word, infants have been baptized by sprink-
ling, over since the days of Moses, and will be to the end of
time. I believe also that, by the same authority, adults have
been, and will continue to be baptized in the same manner, till
all the Heathen nations are converted to the profession of
Christianity.

In executing my office of a guide to Baptism, I shall endeav-
our to show,

I. That Baptism belonged to the Old Testament as well as
to the New.

II. That Grod directed it to be administered by sprinkling
both adults and infants with water.

HI. That this Baptism is continued under the New Testa-
ment, with some circumstantial alterations.

IV. I shall review the principal passages of Scripture sup-
posed to favour the opposite side.

I. My proof of the first of these position is simply this, that
the inspired writers of the New Testament have employed the word
" Baptism" in translating the purifications required by the law
of Moses, and that they have c:mployed it as readily and freely
as when they treat of Christian Baptism. This proof I reckon
complete, because I know no reason why they should give the
same name to both purifications, but because they knew them
to be substantially the same thing. I shall lay the passages
before the reader that he may judge for himself.

Heb. vi. 2. — " The doctrine of Baptisms and of laying on
of hands." The New Testament owns one Baptism only, here
are Baptisms. These Baptisms then^ and this laying on of

* *•

..*>..

REV. JAMEF. MACUREOOR, D.D.

■i •*

handfl. viz., on the hea'ls of tlio Bncrificps, (bco Lev. iii. 2,)
bi'lonj; to the law of .^ioxcs, ami tljc duotrino wliicli they teacli
is repentance from dead worka and faith toward God, and this
doetririe they teach as truly as the plainer lan^ua<;c of l*:iul.
All the Baptisms of Moses teach repentance, bo does tin
]Japtirtm of John, Matt. iii. II, and ho does Peter's. Att>
ii. 3«.

Ileb. ix. 10. — " Which stood only in meats and drinks and
divers washings, [ Baptisms in the original Greek,] and car-
nal ordinances." This is a passage of great importance for
guiding into just views of Baptism. It is evident that by " di-
vers Baptisms," Paul means the various purifications of the
law of Moses without exception. In this verse he gives us the
sum of the whole book of Leviticus, and exactly in the same
order with Moses. Ten chapters treat of " meats and drinks,"
that is, meat offerings and drink offerings which accompanied the
sacrifices ; five treat of *' divers Baptisms," and the defilements
vhich occasioued them ; and then " caruul ordinances" follow
to the end.

Attention to the law of Moses will readily discover the great
propriety of Paul's phraseology of "divers Baptisms," and lead
us infallibly to the scripture meaning of the word Baptism, so
much contested. There was a diversity

1. 0/ materials for Baptism. — It was administered by water,
blood, oil, and fire.

2. 0/ administrators. — Priests and clean persons baptized
others ; unclean persons baptized themselves.

3. 0/ subjects. — Persons were baptized, and a multiplicity of
tnings.

4. 0/ modes, as immersion, sprinkling, pouring, rinsing, and
washing.

To these may be added : 5. The repetition of the rite as often
as the defilement was contracted :

Concerning the modes of Baptism the following remarks may
suffice for our purpose :

1. Immersion, — Several things were baptized or purified by

143

REMAINS OF TUB

immersion, as clothes, Lev. xi. 25, nnd vessels on which aa
unclean dead uniiuul fell, v. 82. 3Iotula were baptized by
immersion in fire, \uin. xxxi. 23. Immersion belonged to
the liaptisni of thitigs ; 1 seo no command for immersing
persons.

2. Spt'lakUnfj. — Water was sprinkled on persons and things,
Num. xix. 18, so was blood, lleb. ix. ll)-22, and so was oil,
Ex. xxix. 21. Sprinkling was a very common mode of liap-
tism, and when one person baptized another with blood or water,
it was, if I mistake not, the only mode.

3. Pouring. — Part of a leper's Baptism was by pouring oil
on his head, Lev. xiv. 18.

4. Riimng. — The hands and wooden furniture were baptized
by rinsing in water, on being touched by one who had an issue.
Lev. XV. 11, 12.

5. Wdnhivg. — Unclean persons baptized themselves by wash-
ing, see Lev. xiv. 9, ond xv. 5. The same Hebrew word is
translated " wash" in the first, and " bathe" in the last of these
texts. It is translated "bathe" about eighteen times in the
15th, IGth, and 17th chapters of Leviticus, and in the 10th
chapter of Numbers ; but every where else it is, if I mistake
not, translated "wash." Where it is translated "bathe,"
" wash" is found in the clause immediately preceding, and the
only reason of the translation " bathe," I apprehend, is to avoid
the instant repetition of " wash." A more correct translation
I believe would have been, "shall dip his clothes and wash
himself." It is the word commonly used throughout the Old
Testament for washing, e. g., the feet, Gen. xviii. 4 ; hands,
Deut. xxi. 6; face, Gen. xliii. 31; eves, Song v. 12; so I make
this criticism merely t<3 prevent the English reader from being
misled by our version to imagine that the mode of self Bap-
tism was immersion. I see no command for self-immersion.

All the above varitHics were included in Paul's " divers Bap-
tisms." God was pleased to grant unto his Church a great
complication of cleansing ordinances during the old dispensa-
tion. Hereby he kept ever before their eyes their defilement

T *1

' 0'

REV. JAMES MACOREOOR, D.D.

148

by sin, nnd their need of that blood wliich cloanseth from all
sin. Hereby also ho niude up in part lor the obscurity of their
other njcaiis of j^raec. They needed divers Hiiptisinsj oiio ia
sufficient for us, for our other nicaiis are abundant and clear.

Paul's two phrases, " the doctrine of Ilaptisins," and " divers
Baptisms," independent of all other proof, aft'ord us in my view
tho decision of the Spirit of Inspiration, concerninj^ tho ^erip-
turc meaninfj; of tho word IJaptisni. Its general meaning;
plainly is cleansing, nnd its special applications comprehend
every diversity prescribed in tho law. It is therefore improper
to confine its meaning to immersion, or sprinkling, or both ;
for more than both it clearly comprehends. To ascertain tho
special meaning in a given case, tho only way is to observe tho
direction of the law in that case. In the case of IJaptism by
fire it is equivalent to immersion, in the case of Baptism by
blood, to sprinkling, &c.

1 Cor. XV. 29. " What shall they do who are baptized for
tho dead, if the dead rise not at all? Why are they then bap-
tized for the dead 1" Commentators have been greatly puzzled
about tho meaning of this text, by referring it to Christian
Baptism, to which it does not apply; but when referred to the
Baptism recorded in Num. xix., its meaning is plain, and suited
exactly to tho Apostle's ar'^ument. That Baptism expresses,
more emphatically than any other, a hope of the rcsurrcition,
being admin if^tered in the very face of death; and deatli, in
some shape, being the sole occasion of its adnjinistration, it is
with pe^^uliar propriety called ** Baptism for the dead."

1 Cor. X. 2. "Our fathers were all baptized unto Moses in
the cloud and in the sea," Paul had infallible knowledge of
the fact that the Israelites were baptized in passing the Red
Sea, otherwise he would not have ass r ted it. This Baptism
was extraordinary, and most magnifice-it, administered by tho
hand of Jehovah to about three millions of souls, men, won»en,
and children at once. It was administered during a thunder-
storm, by means of a shower of rain, alluded to by Moses, Ex.
ziv. 24, and declared plainly by Asaph, Psa. Ixxvii. It was a

mifm

'■raiewaSWWBSttSB

144

REMAINS or THE

complete and a beautiful sprinkling ! An immersion it could
not be, wben the ground was dry ujider their foot and the water
a wall on their right hand and on their left, Ex. xiv. 29. The
Israelites were no more immersed than any company travelling
between two walls, and a cloud over their heads. In their de-
liverance from p]gypt, Israel enjoyed a real though obscure dis-
pensation of the gospel ; hence their dedication to Moses under
God in this ordinance, was of the same nature with evangelical
Baptism.

To these four passages from the Epistles of Paul, I will add
four more from the Evangelists. They teach us that the Phar-
isees found fault with Christ for neglecting Baptisms which had
been in common use among the Jews. These Baptisms were
not only those which Moses appointed by God's command, but
those also which were appointed by the Elders, and handed
down by tradition. The latter were pretended improvements
on tlie former, and were probably observed with more attention
and punctuality. The law of Moses said, Lev. xv. 11, that a
man should baptize himself by rinsing his hands in water, when
he was touched by a man having an issue ; but the Elders said
that he must so baptize himself before he eat, whether he was
so touched or not. Mark, vii. 4, says, " When they come from
the market, except they wash, [Gr. baptize,] they eat not;"
and he affirms, v. 3, " that excent they wash [that is, baptize]
their hands oft, [margin " with the fist,"] they eat not." Hence
the Pharisee, in Luke xi. 38, " marvelled that Christ had not
first washed [Greek, was not baptized] before dinner."

The law of Moses required that such vessels as cups and pots
should be baptized by immersion, when an unclean, dead ani-
mal fell on them, and by sprinkling, when a person died in the
house wherein they were, and that such things as tables or
beds should be baptized by rinsing in water, when they were
defiled, Lev. xv. 12. When therefore he says, v. 4, " Many other
things there be which they have received to hold, as the wash-
ing [Greek, Baptisms] of cups and pots, brazen vessels, and
tables," or beds, he seems to refer to baptisms somehow aside

REV. JAMES MACGREGOR, D.D.

145

it could
the water
29. The

travelling
their (le-
scure dis-
ises under
vangelical

I will add
the Phar-
which had
dsms were
niand, but
id handed
irovements
e attention
11, that a
ater, when
llders said
her he was
Icome from
eat not;"
k baptize]
It." Hence

,t had not

\s and pots
dead ani-
iied in the
tables or
I they were
[any other
the wash-
Bssels, and
Ihow aside

from the direction of th<5 law; and in v. 8, he gives us the
words of Christ, condemning them ; " Laying aside the com-
mandment of God, ye hold the tradition of men, as the wash-
ing [Greek, Baptisms] of eups and pots." But though these
Baptisms were not legitimate, they were real, and generslly
esteemed equal to those appointed of God. *

From all these passages taken together it appears evident to
me, 1. That the Jews who spoke the Greek language in our
Saviour's time, were in the habit of calling the purifications
both of Moses and of the Elders by the name of Baptism, just as
we give the same name to the Christian purification. 2. That
the proper Greek translation of a Mosaic purification is Bap-
tlsm (/?ajrr«f/io). In the Old Testament, baptism is commonly
expressed by the words cleanse, purify, purge, wash — better
words than baptism.

It may be objected to this sentiment, that the ancient Greek
version, commonly called the Septuagint, does not translate the
Mosaic purifications by the word Baptism. I answer,

1, Paul and the Evangelists were the best translators, and
were best acquainted with the practice of the Hellenistic Jews
of their own country. t^

2. The Greek version of the law was made in Egypt, and
into the Alexandrian dialect. The Jews who dwelt in or
about Judea, and had another dialect, might use a better word,
Baptism.

8. According to Prideaux, the Greek version of the law was
made two hundred and seventy-seven years before Christ, a
period in which any language may undergo a considerable
change j baptism therefore might be a proper translation at the
end of that period, though not at its beginning.

4. About 145 years after the Greek version was made, the
apocryphal book of Ecclesiasticus was translated from the He-
brew to the Greek of Alexandria, by Jesus the son of Sirach,
the author's grandson, a very learned Jew. He renders the pu-
rification recorded in Num. xix. 19, by the word, baptize.
Ecclesias. xxxiv. 25. " He who is washed [ Greek, baptized]
J13

riP

4- ■ "S ^'^

■MKiM

'• r

il:

146

REMAINS OF THE

after the touching of the dead body, what availeth his washing,
if he touch it again ?" He is the first, so far as I know,
who thus translated a Mosaic purification ; but as he published
his book 132 years before Christ, there was time enough for
the word to become current before the end of that period, if it
was not so at the beginning.

It is well known that, after the conquests of Alexander the
Great, the Greek language gradually spread over a great part
of the East. In pur Saviour's time, it had prevailed in Judea
80 miioh that many of the Jews spoke Greek, as is evident
from such facts as these : 1. The superscription upon the cross
was written in Greek as well as Hebrew and Latin. 2. God
directed that the New Testament should be written in Greek,
even those parts of it, which bore the most pointed reference
to the Jews. Peter wrote to the Jewish strangers scattered
throughout Pontus, Galatia, Gappadocia, Asia^ and Bithynia,
but in Greek. James wrote to the twelve tribes, but still in
Greek. Paul wrote to the Hebrews, not however in Hebrew,
but in Greek. 3. The Hellenists, Jews who spoke the Greek
language, and are called Grecians in the New Testament, dwelt
not only in Heather: and Jewish cities, but many of them in
Jerusalem itself, as is evident from Acts vi. 1, and is. 28, 29.
In the first of these passages, we hear of a murmuring of the
Christian Hellenists against the Chrircian Hebrews; and in the
second, of Paul's disputing with the unconverted Hellenists.

Now these Jews who spoke the Greek language were of the
same religious sentiments with their brethren who retained the
language of their ancestors, and, equally zealous of the law, be-
hoved to have some Greek word for expressing the Mosaic
purifications, seeing they were the subjects of daily talk and
daily practice. Baptism it appears was the word, and whether
it was well or ill chosen at first, it was through time appropria-
ted by inspired writers, as well as others, to express the religious
purifications of the Old Testament, according to the usage of
the Jews, and that of the New from .the authority of Christ.
When the Jews first received it, they received it not with a view

REV. JAMES MACOREOOB, D.D.

rasliing,
[ know,
ublished
mgh for
lod, if it

nder the
;reat part
in Judea
} evident
the cross
2. God
in Greek,
reference
scattered
Bithynia,
at still in
Hebrew,
ihe Greek
lent, dwelt
them in
X. 28, 29.
Ins of the
md in the
lenists.
ere of the
Itained the
^e law, be-
le Mosaic
talk and
whether
appropria-
religious
usage of
)f Christ,
kth a view

to express any idea which it had conveyed in Greece, but an idea
of their own, (never known there,) which they had possessed
ever since the days of Moses, and which he has distinctly de-
fined ; and whatever diflFerence there was between the two ideas,
so much change did its meaning undergo upon its adoption
by them. What they wanted was a word by which they could
express to one another the Mosaic purifications, corresponding
to the Hebrew word or words used by Moses and their ances-
tors; and they found none more suitable than Baptism, there-
fore they took it, and made it to answer their purpose. Chr'st
with his Evangelists and Apostles found the word thus appro-
priated and used by their countrymen, and thus they also used
it, probably without a thought about its classic signification.
When Christ employed his apostles to dispense his New Testa-
ment ordinance of purification, it was so like a Mosaic Baptism
that his infinite wisdom saw no occasion to give it another
name.

This I believe is the origin of Baptism as used in Scripture,
and to trace it farther is needless. Ancient Greece with her
long list of Classics never knew anything at all about it, nor
can she afford the least glimmering of light; and the researches
of Christian critics, tracing meanings among Heathen authors, is
" labouring in the very fire and wearying themselves for very
vanity '" but Moses has defined it so exactly as to leave no oc-
casion of mistake. Should any think it absurd to go to Moses
for light to a New Testament ordinance, I answer. No, for Mo-
ses was the first of inspired writers, and a great writer of drd;-
nances, but it seems absurd to expect such light from Heathen
authors ; nor is it less absurd to suppose that Christ rejected
the established sense of a word in common use in his own
country to use it in a foreign sense.

It is not in name only that the Baptisms of Moses agree with
ours J they agree in nature. I believe that all who have con-
sidered them candidly, allow that they all ronresented purifica-
tion by the blood of Christ as ours does. Both effected an
external purification, and that only. Of the former Paul says.

'»

148

^*:'

REMAINS or THE

''The ashos of un heifer spriakUng the unclean, sanctified to
the purifying of the flesh/' Of the latter Peter afl&ruis that it
" puts away the filth of the flesh." The former, as surely as the
latter, represents the blood of Christ; "how much more shall the
* 'ood of Christ — purge your conscience?" In both defilement
13 pre-supposed, in both cleansing materials are used, and in
both purity is the consequence.

II. God directed it to be administered by sprinkling both
adults and infants with water.

Of all the Mosaic Baptisms with water, that for the dead, re<
corded in Num. xix., is the most important in itself, and the
most interesting to us. It was administered by sprinkling
water mixed with a little ashes of a burnt heifer on the unclean.
The reader may consult the whole chapter. I quote the fol-
lowing words, V. 18. "A clean person shall* take hyssop, and
dip it in water, and sprinkle it upon the tent, and upon all the
vessels, and upon the persons that were there, and upon him
that touched a bone or one slain, or one dead, or a grave." Here
is a triple Baptism, 1. That of tents and vessels. 2. That of the
administrator. Both these are without authority in the New
Testauient. 3. That of men, women, and infants, continued still.
Not deathf but a profession of faith in adults, is the occasion of
its administration. All the persons were to be sprinkled, for
though the term "all" is not repeated before "the persons,"
it is evidently understood. All the vessels and persons are the
game with all the vessels and all the persons, even as all the
men and the women would be the same with all the men and
all the women. If infants were persons, they were to be sprink-
led. Infants also were liable to touch a bone or one slain, or
one dead, or a grave, and so were to be sprinkled. Verse 19
requires a twofold sprinkling, one on the third and one on the
seventh day, to <;omplete the Baptism. It also requires the ad-
ministrator to baptize himself on the seventh day, by dipping
his clothes, and washing himself in water. Verse 20 excom-
municates the neglecter of the ordinance, and verse 21 declares
it perpetual. - ^

REV. JAMES MAOaBEQOP.; D.D.

149

Bed to

that it
J as the
tiall tho
ilement

and in

Qg both

lead, re-
and the ^
»rinkling
unclean,
the fol-
38op, and
)n all the
Lpon him
.» Here
lat of the
the New
iued still,
fcasion of
ikled, for
lersons,"
is are the
all the
Imen and
le sprink-
slain, or
erse 19
le on the
[s the ad-
dipping
excom-
declares

Here is a Baptism of persons by sprinkling, far more com-
mon among the Jews than Christian Baptism is with us ; a
baptism by sprinkling which behoved to be administered in
every house in the nation, to both sexes, and all ages. Here
!£ infant baptism by sprinkling commanded of God as positively
add plainly as any reasonable man could desire ; and without
doubt it was practised in the Cburch from Moses to Christ, a
period of 1500 years. Here also is infant baptism by sprinkling
occasionally an initiating ordinance, as it is now statedly with
Pedobaptiits. If death happened in a house, where there was
an infant not five days old, it was baptized before it could be
circumcised ; but if death happened on the infant's birthday, it
was twice baptized before it could be circumcised. Here is an
ordinance admirably calculated to impress the mind with the
dreadful consequences of sin : death with extensive pollution
and infection ; but a hope of a resurrection to eternal purity,
through the sprinkling of the blood of Jesus, a hope including
infants.

This ordinance behoved to form a prominent feature in the
character of the Jewish nation, and through time to^ create
such a prepossession in its favour, as could not be easily
erased. It clearly decides the debate in favour of Pedobap-
tists from Moses to Christ, for here, 1. The subjects were Is-
raelites, professed worshippers of the God o*" Abraham, and
their infant children. 2. The mode was beyond all doubt by
sprinkling. The conclusion men is unavoidable, that the
Church of God during the Old Testament was a Pedobaptist
church. It is strange that the writers on Baptism should have
paid so little attention to this great fact, for the New Testa-
ment Baptism is little else than a continuation of it, and ac-
cording to the Pedobaptist scheme, clearly establishes the same
contrariety between these dispensations which now subsists be-
tween the Baptists and Pedobaptists. Were that sprinkling in
the minds of Christians as it was in fact among the Jews, it
would reconcile them to infant Baptism more than a thousand
arguments.
13*

id[) REMAINS OF THE

III. This Baptism of persons by sprinkling is continued
under the New Testament with some circumstantial alterations.

About eight hundred years after this Baptism was in con-
stant use, Isaiah delivered to the Jews a prophecy about
ET^rinkling, Isa. Hi. 15, ''He [the Messiah] shall sprinkle
3 y nations." This prophecy was delivered without note or
CO anient to a people in the daily practice of sprinkling men,
women, and infants. Now, I request the reader calmly and
candidly to judge how an honest-hearted Jew would understand
the prophecy. Doubtless he would suppose it to mean some
such sprinkling as was in common practice with his country-
men. As he could form no idea of any other, and as no other
was hinted by the prophet, that is the fair construction of the
"vordt, and of course their true sense. The prophecy is, * He
shall sprinkle many nations," plainly showing that sprinkling
of men, women, and infants should continue to be enjoyed
under the reign of the Messiah, and that it should be extended
to the Gentile nations. Pious Jews upon hearing this prophecy
would exult and say, Then will God grant unto the Gentiles
the repentance unto life, which is meant by our sprinkling.

About one hundred years afterward Ezekiel, chap, xxxvi.
25, speaking of the times of the Messiah, introduces Jehovah,
saying, " I will sprinkle clean water upon you and ye shall be
clean." Here is a more definite prophecy, delivered to the same
people in the same manner. I again request the reader to
pause and reflect candidly how an honest Jew behoved to under-
stand it. He behoved to expect that under the Messiah's gov-
ernment, men, women, and infants, would be baptized by
sprinkling with clean water. He has an advantage over Isaiah's
hearer, for he has plain evidence that the ashes of the red
heifer should be laid aside, and that clean water alone should
be used, and should answer the purpose completely ; *' ye shall
be clean." From the moment that Ezekiel's prophecy was
published, the Church of God had good ground for believing
that Baptism, by sprinkling of adults and infants of both sexes
with clean water, would be the privilege of the New Testament

REV. JAMES MACOREGOR, D.D.

151

itinued

■atioDS.

in con-
about

prinkle

note or

g men,

Illy and

ierstand

an some

jountry- *

10 other

a of the

is, ' He

irinkling j
enjoyed

extended

prophecy

Gentiles

:ling.
). xxxvi.
Jehovah,
shall be
the same
reader to
. to uader-
liah's gov-
ptized by
er Isaiah's
)f the red
me should
<•' ve shall
phecy was
r believing
both sexes
Testament^

times, and as both prophets mention only the Baptism of per-
sons, they hint, and not obscurely, that all other Baptisms should
cease. », ^

Let me quote the prophets once more, that " in the mouth
of two or three witnesses every word may bo established."
Malachi, the last of them and the nearest to the time of the
Messiah, foretell'* his coming, (chap, iii.) and that he should
sit as a purifier, or baptizer, and should baptize the sons of Levi.
How then did the law direct the Levites to be baptized ?
Sprinkling was a part of it. Num. viii. G, 7, God said to Mo-
ses, " Take the Levites, — and cleanse [baptize] them. And
thus shalt thou do unto them to cleanse [baptize] them, sprinkle
water of purifying [baptism] upon them." Does lualachi hint
that the Messiah should change this sprinkling ii .o immersion ?
No. I see not the least hint of future immersion in any of the
prophets. And yet if such a great change were to accompany
the New Dispensation, it is strange that no hint of it should
be found in any o*" ^ prophets. " Surely the Lord God will
do nothing but he revealeth his secret unto the prophets."

I come now to John the ]?aptist. lie was the link that con-
nected the Testaments together; a fit person for changing the
complex Baptisms of the Old into the sim^ Baptism of the
New. He appeared as a Reformer of the Church in a back-
sliding time, preparing the way for the Messiah, and introduc-
ing his kingdom, under which the temporary institutions of the
Old Testament were abolished, and the permanent altered and
reformed to suit his more spiritual and glorious dispensation.
To the former belong sacrifices. Sabbaths, and Baptisms ; to
the latter, preaching, the Sabbath, and Baptism. I will advert
to them by and by. John introduced an alteration in the ma-
terial,^ of Baptism, and in the occasion of its administration,
and baptized perhaps more than any who preceded him, on
which accounts he had the surname of Baptist. When the
reader thinks of it, he should also think of the cleansing or
purifications of the Levitical law, and in his mind call him
John the purifier. Or what is nearly the same; when he calls

152

REMAINS or THE

him Baptist, he should in his mind call those cleansings and
purifications, Baptisms, as Paul does.

It appears plain to me from the voices of the prophets, that
nohody would have expected him to immerse, and that his
spiinklini; c? adults and infants would be expected by all who
expected him to be a Baptist. Let the reader bear in mind
that he appeared among a people totally unacquainted with im-
mersion of persons, having never heard of it as a religious or-
dinance, but daily accustomed to the sprinkling of men, women,
and infants, which sprinkling was called Baptism by that part
of them who spoke the Greek language, a part still increasing.
If John's Baptism was by immersion, and comprised adult»
only, it proves a great and sudden revolution in the Church,
respecting an ordinance of no small importance, and it is pass-
ing strange, that it should be nowhere mentioned by an in-
spired writer. If the Baptism of John (and of Christ) be a
continuation of the Old Testament Baptism, mentioned above,
or built upon it, then we need not look for an institution of it,
because there it must be supposed that it is already known.
Its practice only will be recited. But if it be wholly a nevj
thing, we must expect to see its institution with the directions
necessary for its due observation. I wish the reader to mark
with care, on which of these two the narratives of the Evan-
gelists bear. I own that there I can see no institution of Bap-
tism for the Jews, for whom it was originally designed, but I
gee it plainly for the Gentiles who never had it before.

The Baptism of John is thus recited by Mark, i. 4, " John
did baptize in the wilderness and preach." Similar language
is used by the other Evangelists. Here then John's Baptism
is introduced plainly as an acquaintance, not as a stranger. It
is not viewed as a new thing of which the reader is ignorant,
for he gets no instruction about it more than about preaching,
a well known ordinance of the Old Testament. This is quite
natural, if his Baptism was the same in substance with what
the Jews had been accustomed to see j but if it was a thing
entirely new, such an introduction is unaccountable. The

REV. JAMES MACGllEQOR, D.D.

153

< John iif
iguago
aptism
er. It
norant,.
aching,
s quite
ih what
a thing
. The

reader is left Avithout any moans of knowing what sort of a
thing it \v;i.-, who were its subjects, or what was its mode. Hy
the authority of heaven »Tohn altered the ancient Baptism in
three points, which would bo unsuitable to the new dispensa-
tion. 1. He left out the ashes of the red lieifer, and baptized
with mere wat'T, or as the prophet Ezekiel calls it " clean
water." 2. He used simply the sprinkling of water, instead
of various and frequently repeated applications in former Ujio.
8. Instead of death, he made a profession of faith in Christ,
Acts xix. 4. the occasion of its administration. In this, how-
ever, there was no change of the subjects, but of their situa-
tion or circumstances.

When John baptized in the wilderness, and report carried
the fact to Jerusalem, and all round, what opinion would tho
people form of his Baptism ? Could thoy dream that he bap-
tized by immersion, a thing of which they had never heard ?
Or could they dream that he would make a diflFercnco between
adults and infants, baptizing those and refusing these, a dis-
tinction in Baptism of which they had never heard ? They
could not, and it is nowhere said that they were mistaken.

" The Jews sent priests and Levitcs to ask John, Who art
thou? He confessed, Lam not the Christ. They asked him,
What then? Art thou Elias? No. Art thou the prophet? No.
And they said. Why baptizcst thou then, if thou be not the
Christ, nor Elias, nor the prophet V It appears from this
question that they expected the Messiah's forerunner to baptize,
and that John baptized as they expected; for they expressed no
surprise or disappointment at his Baptism, nor did they find
any fault with it. The only thing that puzzled them was his
right to baptize at all j since he said he was not Christ, nor
Elias, nor the prophet. But had he baptized adults only; and
by immersion, I see not how they could avoid asking further,
Did God command thee to change sprinkling into immersion
and to exclude infants from Baptism? Why dost thou not
baptize ^as God commanded by the hand of Moses ? God di-
rectel plainly, that men, women, and infants should be sprink-

154

REMAINS OF TUB

led, and our prophets have foretold that this sprinkling should
continue under the Messiah's reign. Dost thou pretend to bo
from God, and yet oppose Moses and the prophets ?

Christ's Buptism is thus introduced, John iii. 22. " After
these things came Jcsus and his disciples into the land of Ju<
dea, and there he tarried with them and baptized." The same
thing may bo said of Christ's I^aptism, which I have said of
John's. The reader is not supposed to need informatiou or
direction about i'., for none is given. I do not see that the
Jews found any fault with it, cither as to subjects or mode, but
had he baptized adults only, and by immersion, how could they
avoid telling him that his Baptism was an innovation, a trespass
against all antiquity, and that he could not bo the Messiah, but
a deceiver, because the prophets had foretold that the Messiah
would sprinkle, and would sprinkle with clean water. It does
not beem credible that God should not have given particular
directions respecting both the subjects and mode of Baptism at
its first institution. He gave the needful directions at the insti-
tution of all other ordinances, as sacrifices; the Lord's Supper, &c.
He gave them at the institution of the Mosaic purifications,
which Paul calls Baptisms ; but I do not see them at the intro-
duction of Christ's Baptism any more than John's.

There again the mere fact is recited, Jesus baptized. Let
this be compared with the institution of the Supper, and a
striking contrast will appear; for there the instructions and di-
rections are numerous. Jesus took bread, blessed it, brake it,
gave it to the disciples, saying, Take, eat, this is my body.
He took the cup, gave thanks, gave it to them, saying. Drink
ye all of it. What is the reason of this great difference?
Plainly this, that the Lord's Supper was wholly a new ordinance,
so that no Old Testament directions could at all suit it, whereas
they suited Baptism sufficiently.

It seepas equally incredible that God, at the coming of his
Son into the world, should exchange an ancient Baptism for a
new one quite different, without giving notice of the change.
There had been a divinely appointed rite called Baptism, ia

RKV. JAMES MACURIQOR, D.D.

165

which adults and infants were sprinkled with water, practised
in the church for 1500 years, and to all appearance promised
by the prophets to last to tho end of time. Can it be believed
that God laid it aside and substituted a Baptism of adults only
by immersion, in its place, and yet never say a word about it ?
How then could error be avoided ? Surely plain warning
against the continuance of the ancient practice could never in
any case be more necessary ; yet I can see nothing of it in the
New Testament.

Baptism, I confess, underwent several alterations upon its
transition from the old to the new dispensation. It was surely
proper that it should partake of a reformation suited to the
superior light and glory of the dispensation into which it was
entering, a dispensation in which a more simple, plain, instruo*
tive and consolatory administration of all ordinances was pro-
vided. Of these alterations we are informed partly by the
prophets, and partly by the Evangelists. To the three already
mentioned I add the following. Under the old dispensation, a
clean person was the administrator, now a minister of the gos-
pel ; then it was administered simply, I suppose, into the name
of the God of Israel; now distinctly, into the name of the Father,
and the Son, and the Holy Ghost. Formerly it might be re-
peated, now it may not. I might here mention the rapid pro-
gress of evangelical knowledge, but that this progress was not
peculiar to this time.

These alterations, however, were mere circumstances, not af-
fecting the nature of the ordinance. Similar alterations took
place in all ordinances common to both dispensations; as preach-
ing, praying, fasting, laying on of hands, &c., though I have
not room to specify them here. But I beg the reader's attention
to the changes on the Sabbath, as I deem it a perfect parallel
to Baptism.

. 1. There was a plurality of Sabbaths as well as Baptisms
under the Old Testament. The great festivals of the Jews
were Sabbaths, for on them they were forbidden to do any ser-
vile work, Lev. zi«. 8. 30. The first and the tenth day of

150

RKMAINS OF THE

the seventh month are, each of them, expreflsly called a Sab-
bittii. Lev. xxiii. 24. 82.

2. Paul insinuates the nbolilion of both under the New Tes-
tament. The former in Col. ii. 10, 17, " Let no man judj^e
you in meat or drink, or in respect of an holy day, or of the
new moon, or of the Sabbath days, which are a shadow of things
to come." The latter in Ileb. ix. 10, " Divers Baptisms and
carnal ordinances imposed oq thorn until the time of refor-
mation."

8. This abolition does not prevent the continuance of ono
Sabbath and of one Baptism until the end of time. One of each
is still enjoyed by the church.

4. At the resurrection of our Saviour the Sabbath underwent
changes corresponding to those in Baptism, respecting its occa-
sion, materials, and other things. The Sabbath now commemo-
rates the resurrection of Christ, rather than the finishing of the
work of creation, and it is translated from the last to the first
day of the week. It is not now devoted to offering of double
sacrifices, and other Old Testament services, but to New Testa-
ment preaching, prayers, sacraments, &e.

I conclude then that, with all its alterations. Baptism is still
the same in substan-^e that it was in the day of Moses; and
that by them it is reformed and perfected, so as completely to
suit the more simple and spiritual worship of the New Testa-
ment. The rite is rendered as simple and easy as possible,
much more so than immersion, which bears a strong resem-
blance to the unreformed and burdensome services of the Old
Testament which the wisdom of God saw meet to abolish.

When Baptism is extended to the Gentiles, a plain commis-
sion is given for that purpose, and a plain direction how to
make them subjects : '' Go ye therefore and disciple all nations,
baptizing them." There is no direction here about the mode ;
for there is no new mode of baptism for the Gentiles, though
they are new subjects. They had not been included in any
baptism of Moses, or of John, or of Christ. These three were
of one extent. Even Christ said to his Apostles, " Go not into

REV. JAMKS MAOORSdOR, D.D.

167

tho way of tho Gentiles." The middlo wall of partition made
thorn Htrangorn and forci}.'ner8 till after tho death of ChriHt.
How adiiiiruble is the wJHiloni of our Saviour in suiting his in-
structions to the need of his church ! Without this direction
the Apostles could not know how to proceed in tho case of tho
Gentiles ; with it their way is plain, for Gentiles by beconjing
disciples become at once the seed of Abraham ; whilo tho groat
body of his lineal descendants by rejecting the counsel of f^A
against themselves, not being baptized of tho Gentiles, becui: j
aliens.

Comparing Tsniah's prophecy of tho f^xtcnsion of Baptism
with its accomplishment by means of Christ's comtuission, I
cannot but admire how beautifully tho latter accord-^ with, yet
surpasses tho former. " Ho shall sprinkle lany ni.Mons," pr>id
the prophet. "Disciple oil nations, baptizing them," said he
Saviour. But does baptizing all nations imply infant Ba^ dsm?
Most clearly. Tho Apostles could understand i 'n no other
sense, for this plain reason that in their own n(/ion Baptism
had uniformly included infants ever since the days of Moses.
Had the commission been " eircumcising the nations," it would
have readily been understood as including them, though males
only were circumcised, and these but once ; much more baptiz-
ing the nations, for both male and female infants had been in
all ages baptized repeatedly ever since Moses published his
laws.

On the day of Pentecost Peter exhorted his hearers, " Re-
pent, and be baptized, for the promii, *r unto you and unto
your children." Let us suppose one oi the mockers to have
gone home, and to have thought upon his ways, so as to be
pricked in his heart, like those \ihose Baptism he had lately
seen or heard of, and of course to have resolved on submission
to that ordinance. He takes his child, and goes to Peter, pro-
fesses faith in Christ, and repentance of his sins, and requests
Baptism for himself and his child. Suppose Peter to grant his
request for himself, and refuse it for his child, what should we
suppose his reply to be ? You surprise me, you have ensnared
U

158

BEMAINS OF THE

me. What eould you mean lately by those cheering worda^
" the promise is to you and to your children ?" L never before
saw or heard of the parent and child separated in Baptism.
You know that in our great Baptism for the dead, all the chil-
dren are equally partakers with their parents, and your language
was so conformable to our ancient law and our constant practice,
that I did not entertain a doubt of my child's reception with
myself. Does God now disregard children and his promise to
them ? Let the reader frame an apology for Peter.

Baptism for the dead was in a great measure a family ordi-
nance. It was administered in every family in the nation, for
death missed none. The only possible exception was that of an
obstinate head or member of a family liable to excommunica-
tion. All that were in the house, old and young, were baptized,
and the whole family would be there at death if ever, for sym-
pathy and affection would convene them. It was universally
understood among the Jews, excepting as above, that when a
family was baptized, every individual of the family was bap-
tized. When therefore the Apostles, who were Jews, and
habituated to the customs and language of the Jews, ad-
ministered Christian Baptism to families, candour certainly re-
quires the language to be understood in the same latitude of
sense. The families of the Jailer, of Lydia, and of Stephanas
were baptized, and thousands of families more (for these were
but samples) were baptized, in the same way, that is, every
individual in them, (obstinate adults always excepted.) These
families are not noticed in the Acts of the Apostles on account
of any thing peculiar in their Baptism, but of remarkable oiit-
cumstances which attended the conversion of the three per-
sons who were the heads of the families.

The demand of the Baptists, Prove that there were infants
in these families, is in my view unreasonable, much the dame
as, Prove that there were infants in the Jewish nation, Prove
that Christians had infants. There were infants in some fami-
lies just as certainly as others were without them ; and if they
were there, they were baptized. Were an ignorant heathen to

t- ■

REV. JAMES MACGREGOR, D.D.

159

ng worda>
ver before
Baptism.
1 the chil-
X language
at practice,
sption with
promise to

amily ordi-
nation, for
8 that of an
Bommunica-
ire baptized,
er, for sym-
universally
that vrhen a
ily was bap-
Jews, and
Jews, ad-
certainly re-
latitude of
• Stephanas
these were
at is, every
ed.) These
on account
larkable cit'-
e three per-

were infants
oh the Same
ation. Prove

some fami-
I and if they

heathen to

tell Peter, who knew all about the Jewish Baptisms from his
youth, and about Christian Baptism from the beginning, — were
the heathen to tell him as a wonder that he saw Paul baptizing
a whole family, — " That," says Peter, " is just what I would ex-
pect, and you would expect it too, if you knew the law." "Ah,
but there was an infant there so young that he could know no-
thing." " What then ?" says Peter. " The law always included
the youngest infant as well as the oldest man, and I never heard
our Divine Master pronounce a word to repeal it, but to confirm
it."

The Baptism for the dead, which required the repeated
sprinkling of the whole family, and of all who came in while
the dead was in the house, was doubtless continued by the un-
believing Jews, and perhaps by some Christian Jews, till the
destruction of Jerusalem. Christian Baptism was also all along
administered by the ministers of Christ. Both Baptisms tra-
velled on in view of one another. If therefore Christians ex-
cluded infants from their baptism and adopted immersion for
their mode, it is strange that we hear nothing of glorying or
complaining, of no diflFerence or party collision. The unbeliev-
ing Jew might glory over the Christian, " Our religion cares for
infants, yours does not, and your novel device of immersion is
neither more decent nor more expressive than the sprinkling
which God commanded of old." The weak believing Jew might
complain, " Formerly we had both circumcision and Baptism
to console us concerning our infants, now we have nothing."
But if both parties sprinkled adults and infants, there was no
occasion of difference on these points, and we hear none.

I have not mentioned circumcision or any of the other argu-
ments commonly urged in favour of infant Baptism, not that I
undervalue them, but because I write but a little book which
must leave out many useful arguments.* I only insist upon

* The following was contained in the first copies in MS. " By the cove-
nant of circumcision, God who had blessed Abraham engaged to be the cove-
nant God of his seed, and gave bis male infants the privilege of oiroumcision.
K'ow the blessing of Abraham comes apon the Oentiles. Baptism is in the

^"Y^yiiiffV}y;fS-

; .

160

REMAINS OF THE

one which I think plainer and more level to common capacities,
and which has been too much neglected.

The sum of the argument is this. The law of Moses fur-
nished the Old Testament Church with a plain positive com-
mand to baptize adults and infants by sprinkling. The pro-
phets handed over this sprinkling to the New Testament
Church, with promises of suitable alterations. The Evange-
lists take it, thus altered like the Sabbath according to the spi-
rit of the New Testament, and hand it down to all future gene-
rations. And thus I hope the practice will continue till the
Son of man shall appear in the clouds.

IV. I humbly trust that there is not a sentence in the New
Testament, if candidly explained, which will be found incon-
sistent with the view of Baptism here given ', but I will briefly
review the principal passages brought to support the opposite Bide.

Mark xvi. 16. " He that believeth and is baptized shall be
saved." Hence it is inferred that infants who cannot believe
should not be baptized ; but the inference is not just. The
proposition expressed by these words was quite as true all along
from Moses to Christ, when millions of infants were baptized
hy the positive command of God, as it is now, and therefore it
is quite as consistent with infant Baptism now as then. Ques-
tion. What good can Baptism do to an infant? Answer.
Would God have commanded it from Moses to Christ, if it
could do no good ? and what can prevent it from doing good
now more than then ? It may do great good directly by God's
blessing on the ordinance, and indirectly by animating the
parents to duty.

place of circumcision, for Paul says to the Philippians, ' We are the circumci-
sion,' and to the Colossians, ' In whom [viz., Christ] ye are circumcised — buried
with him in Baptism ;' and therefore it is fairly inferred that the male infants
of believers sh'Auld be baptized, and the femiile too, as in Christ there is no
difference of sex. To this agree the words of our Saviour, 'Suffer the little
children to come unto me — for of such is the kingdom of heaven,' and the
words of Paul, • Else were your children unclean, but now are they holy.'
Thus Christian Baptism succeeds oircumoision as aa initiating, and divers
Baptisme as a parif^ing ordinance."

REV. JAMES MAOOREQOR, D.D.

ipacities,

loses fur-
tive coin-
The pro-
Cestament
I Evange-
;o the spi-
ture gene-
ae till the

I the New
ind incon-
«rill briefly
posite side,
ed shall be
lot believe
just. The
le all along
e baptized
herefore it
gn. Qucs-
Answer.
hrist, if it
ioing good
by God's
ating the

Ihe circumci-

lised — buried

I male infants

there is no

br the little

len,' and the

they holy.'

k and divers

John iii, 23. — " John was baptizing in Enon, near to Salim,
because there was much watev [ were many waters] there." A
favourer of immersion readily thinks that the words, " because
there was much water there," are inserted on purpose to re-
move a difficulty supposed to attend immersion rather than
sprinkling, and thus to decide in its favour. But such a per-
son totally mistakes the Baptism of John. The phraseology
of the following passages, " beginning from the Baptism of
John," "the Baptism which John preached," "knowing only
the Baptism of John," Acts i. 22; x. 37, and xviii. 25, shows
clearly that his baptism included his whole administration,
and of course that the water includes whatever water he and
his hearers needed.

The true state of the case seems to be this : — John began to
preach in the wilderness of Judea, Mat. iii. 4, which David
calls "dry and thirsty land, wherein is no water." Psal. Ixiii. 1.
John could not know at first what crowds would come to hear
him, but when they came, he felt the inconvenience of his
situation. He saw them suffering for want of water. He
would understand that its scarcity deterred some from coming
to hear him, and made others leave him sooner than they wished.
Common sense taught him to change his situation for the springs
of Enon and the banks of Jordan, where large assemblies might
be accommodated with this necessary of life. But it is obvious
that this change of situation was equally requisite whether he
baptized by immersion or sprinkling.

Rom. vi. 4. — " Buried with him by baptism," is supposed
to favour immersion ; but with the burying of Christ immersion
has not the slightest degree of analogy. He was buried in the
scripture sense of the word, but not in the common sense, nor
in any sense which accords with immersion. His body was not
put into a coffin or a grave, nor was a particle of earth thrown
over it. Joseph wrapt it in clean linen, and laid it in his
tomb till preparation for his burying could be made. Women
prepared spices and ointments, and came early in the morning

after the Sabbath, to embalm it for the burying, but were hap-
14*

■Of

162

REMAINS OF THE

pily prevented by his resurrection. Joseph's tomb was not like
a grave, but like a closet or room in a Jwelling-house. Here
he laid the body of Jesus on the floor, or on a- table, where it
had neither the reality nor the resemblance of immersion more
than any other thing carried into a room, and laid on a floor or
table. Tit force of the argument here depends upon the mis-
take, that Christ's body was covered with earth in a grave like

our grave**.

" Buried with him in Baptism/' expresses not the mode but
the design of Baptism. Paul exhorts the Romans not to live
in sin, and urges their Baptism as a motive. Their Baptism
implied their believing in Christ, by which they had commu-
nion with him in the benefits of his death, burial, and resur-
rection ; which communion rightly improved would effectually
prevent their living in sin.

Acts viii. 38. — " And they went down both into the water."
Going down ( to or) into the water and com'ng up ( from or) out
of the water is pleaded in favour of immersion, but that some-
times it is most favourable to sprinkling I can attest from ex-
perience. Being on a Missionary excursion in Prince Edward
Island, I agreed with several parents to baptize their children
at public worship, next Sabbath, but neither they nor I took
thought of providing a vessel for the water. The preaching
was in the open air, by the side of a brook, at a good distance
from any house, and when I desired the parents to present the
children for baptism there was no vessel. This however was
no serious difficulty; for any one in the congregation might say,
" See, here is water, what doth hinder the children to be bap-
tized ?" As far as the brook was in sight of the congregation,
no part of it seemed deep enough for immersing even infants,
and no part of it too shallow for sprinkling them. They were
sprinkled by the water of the brook ; and half the congrega-
tion went down to the water, and came up from it, where none
of them could be immersed.

Should it be thought strange that there is no example of infant
baptism in the New Testament, I would remark in return that

not like
Here
vhere it
on more
, floor or
the mis-
ave like

node but
at to live
Baptism
commu-
nd resur-
sffectually

le water."
»m or) out
that some-
from ex-
e Edward
children
lor I took
[preaching
distance
•esent the
ever was
light say,
;o be bap-
gregation,
infants,
'hey were
Icongrega-
ere none

I of infant
sturu that

REV. JAMES MACUREOOR, D.D.

163

it must seem far more strange that there is none !n the 01 d,
when for 1500 years it was the undoubted practice. Pivint>
wisdom judged examples unnecessary. It was enough for tin'
Old Testament that the law plainly required it, and fur the
New that the prophets as plainly foretold it. Had it begun
with the apostles, a New Testament command or example would
have been necessary ; but not so, when in their time it was an
ancient practice, known and approved by all.

Finally, the Baptists tell us that a great proportion of the
Christian Church, as the Greeks, Russians, &c., practise im-
mersion to this day. True, but when we ask, by what authority
they do this, they can show neither precept nor exnmple from
scripture. They reply. The Greeks should know their own lan-
guage best, and they say, that Baptism is just immtrsion.
They may say so, but they cannot know better than others the
definitions of Scripture, which have decided clearly, that the
Baptism of one person by another with water is by sprinkling.
It is not superior knowledge of the Greek language, but of
Jewish practices, that decides the scripture meaning of the
vord Baptism. Besides, when the Greek Church, like the rest,
began to learn the way of the heathen, her superior knowledge
of the Greek language would serve to facilitate the reception
of heathenish modes and customs.

The scantiness of information about Baptism in the New
Testament cannot be accounted for to satisfaction but by refer-
ence to the light of the Old. In my view the error of the
Baptists lies in neglecting this light.* Consulting only the

* The light of the Old Testament shows a positive institution of Infant
Baptism by sprinkling, and repeated promises of its continuance under the
New, without the least hint of immersion. But this is not all. The practice
of Infant Baptism for so long a period, in every family throughout the nation
is a clear comment 3n the language of the New Testament respecting the
baptizing of Christiun /am t7te« , and the baptizing of a^^ nation; giving a cer-
tain sound in favour of Infant Baptism. Had the Old Testament Church been
a Baptist one, or without Baptism altogether, Infant Baptism could not have
been inierred from such expressions with any degree of clearness for want of
precedents to fix their sense. But as the Old Testament Church was in fkct

^ja'^^;tH

^M^

164

BEMAIN8 OF THV

New Testament, and not finding there the requisite directions
as to its subjects or mode, they have chosen, rather than accom-
paiiy their brethren without light, to part "witti i\xc.n\. and strike
out a new path for themselves, by denying tb«; right ui infants
to the ordinanc'3 altogether, and by takin,', iu)f«f;r8ion and 3' ip-
tism to be the i^ame. But had th«y cor huhed '"jOSv aisJ ^! a
prophets, they would have foand a warrant both for Infact Bap-
tism and for sprinkling.

In Baptism the sprinkling of water leads the mind directly
to the blood of sprinkling for applying to our 8*>u}s .^oth its
atoning and purifying virtue to rctnove the gniltn^rtd defilement
of our SID, Thevein we profess to bo unifo-d to Jhrist, and
Ijsirtiikers of his redemption and of his Holy Spirit. It lays us
umlcr t!ie stiongest obligations to abstain from all filthiness of
the i]c«ih and spirit, and to perfect holiness in the fear of God.

i3aptism is greatly abused by ministers who dispense it to the
ignorant or profane, and by those adui*^ persons who receive not
with it the blessings which it represents, nor mind its delight-
ful and sacred obligations. But it seals all saving blessings to
the faithful in Christ, and it binds them with honds of love to
<' observe all things whatsoever he hath commanded them."

Infant Baptism gives a striking display of the wonderful and
gracious regard of Christ for infants, " Suffer the little children
to come unto me and forbid them not, for of such is the king-
dom of God." Though he may apply his redemption to them
without external means, yet Baptism suits their infant state, as
well as the adult state of others ; for salvation is wholly the
work of God, and wholly of grace. He claims and recognizes
them as members of his body, equally with their parents, being
the covenant God of the seed of believers. He shows equal
readiness to save the parent and the child, and thus Christian
fathers and mothers are relieved from grievous anxiety about
the salvation of their offspring. By this ordinance the gracious
Redeemer animates the faith, the hope, and the affection of

* Pedobaptist one, her whole practice served for a precedent to establish the
PtdobapUat senie of the expressions.

*i8-

:53t,-*

rections
1 accom-
d strike

infknts
ad B :p-

aii'J ''■&
mXi Bnp-

dirc^tly
",>oth its
?i31ement
rist, and
X lays U8
liness of

of God.

it to the
ceive not
J delight-
issings to
)f love to
lem."
lerful and
I children
the king-
I to them
t state, as
wholly the
recognizes
nts, being
ows equal

Christian
iety about
e gracious
Section of

)8tablish the

REV. JAMES MACaREOOB, D.D.

165

parents to devote their tender infants cheerfully to God, to pray
frequently with them and for them, to watch the first ilawniriir
of their reason for be«rinning their reiiirious instruction, a»id to
persevere therein while opportunity lusts. He onL'agf'S all flio
adult members of the Church to cherish them as infant bro-
thers and sisters in Christ; as fellow members, whose tender-
ness demands all the sympathies and energies of brotherly love.
He engages the infants themselves, as soon as they can reflect,
to cleave in love and gratitude to that Redeemer, who showed
his care for them, before they knew themselves, and to trust
him and serve him all the days of their life.

May God who commanded the light to shine out of darkness,
shine into the hearts of both parties, and dispose thtm to
handle his word without deceit and to be taught by him as the
truth is in Jesus.

•^m>v"a«iMM

"'a

A LETTER

TO ▲

CLERGYMAN, URGING HIM TO SET FREE A BLACK
GIRL HE HELD IN SLAVERY.

ORiaiNALLT PrBUSHKD IK 1788.

•ri^jf*...

■0-

. yv'..r."

■""'■■T 'f .*,">: ■

■■^^

>* ■ ' i»- v "ytv^ .-

^■■

!*»*<-»*

-.^

'S?*?^-

•^'

A LETTER, &C.

'f»'

■^■*^.,

Reverend Sir : — Pcriuit me to speak to you freely of one
matter, in which I am persuaded you offend your God. I
dure appeal to Ilim who searches the heart, that, so far as I
know my own heart, I have no worse design in speaking of it,
than regard for the glory of God and love to your person ; and,
therefore, I hope you will take what I have to say in good part.
The matter I mean is, the concern you have in the most infa-
mous and accursed of all commerce, the buying and selling of
man, who " is the image and glory of God." 1 Cor. xi. 7.

Is it so then that one man is born a slave, and another a
lord? or, (to uho an old metaphor,) are one part of mankind
born saddled and bridled, and the other part booted and spurred,
ready to mount their harnessed Hf * *

All men at their birth are equally naked, helpless, and desti-
tute of marks of authority. You could not distinguish between
his Royal Highness, and the child of the poorest beggar that
walks the streets. It is a maxim equally j^grienble to scripture
and reason, and peculiarly dear to every British subject, that
all mankind are born upon a level, and tLj;t lio man can rule
over another but by mutual consent. As, therefore, you have
not the consent of that girl over whom you rulej I would desire
you to give a solid answer to this question : " By what authority
dost thou these things ? and who gave thee this authority ?"
For my own part I see no authority you can have but that you

• A few words in this place we have l?con unable to decipher. — Editor,

15 169

/■

170

REMAINS or THE

arc ablo to do it. I confess it would bo cat :c mod very good
authority in a world of tyrants; tlio same by which ti.e great
fishes devour the small ; but it will never satisfy the conscience
of a tender Christian. It' you have more power or wealth than
your slave, it is owing to this cause only, — that God hath been
more liberal to you than to her. His superior liberality to you
or me should be a more powerful incitement to us to bo more
compassionate and helpful to our poor oppressed brethren, and
particularly to exert ourselves to the utmost for the redemption,
protection, and education of slaves. But that it should bo cm-
ployed for the purposes of oppression and slavery, is without
doubt a most horrid abuse of the kindness of God, and a lasting
reproach to ourselves. Tell me, Reverend Sir, why you do not
sell me ? I am your brother, and your slave is your sister. You
arc not able. T bless God for his kindness to mo, which hath
put it out of your power to deal with me as you have done with
my sister. Tell mo, why may not your slave sell you ? What
right does she want, that you have, but power ? I hope slio
wants inclination too.

The apostle Paul presseth us to hospitality, from this considera-
tion, that " some have thereby entertained angels unawares."
Preposterous as it may seem to you, I must confess that I would
be afraid to engage in the slave trade, lest 1 should be found to
injure some superior beings, angelic or divine, in disguise. Had
you lived when angels visited the earth in human form, you
would not have forborne to buy and sell them if you had an
opportunity. Had you lived eighteen hundred years ago, you
would not have scrupled to buy and sell my blessed Lord and
Saviour Jesus Christ, if at least he had been born black, and you
had met with him before the fame of his miracles began to
arise ; for, as " he was not only made in the likeness of men
and found in fashion as a man ; but moreover, made himself of
no reputat'on and took upon him the form of a servant — and be-
came obedient;" Phil. ii. 7, 8; how could you have distinguished
between him and such as you do enslave ? But be that as it
will, it is plain you buy and sell Christ mystically, that is, those

% -A

REV. JAMES MAOOKKOun, D.D.

171

117 pood
\,Q grcttt
nacienco
i\tl\ tluin
,ath been
ty to you
► bo more
breu, and
dcmption,
lid 1)0 cm-
is vritliout
d a lusting
you do not
Btcr. You
jvhich bat^
Q done ■with
ou? What
I hope sho

is consideva-
tinawarcs.'
that I would
be found to
iguise. Had
|n form, you
you had an
lars ago, you
[cd Lord and
^lack, and you
jles began to
[cness of men
le himself of
ant— and be-
distinguished
[t be that as it
that is, those

who arc united to him by faith, and nrc in the flcriptnrps com-
monly culled " the body of Christ," and *' tho nieinbors of iii.s
body." lloin. xii. 6. Eph. v. 30. Charity rcquircH nio to
hopo, Reverend sir, that your girl whom you hold a ^»lavo
and hor mother whom you 8uld, are members of tho body of
Christ ; because you could not fail to bo touched with more
than ordinary compassion toward these poor ignorant creatures,
to use uncommon diligence to bring them up in tho nurture
and admonition of the Lord, and to pour out many a fervent
prayer for God's blessing upon the means you used with them ;
all which I trust would not be in vain. })ut if they be mem-
bers of the body of Christ, does not ho account them precious
as himself? Are they not one spirit with tho Lord, of his
flesh and of his bones? Docs not he who touches them, touch
the apple of his eye, and wound him in tho tcndcrest part ?
Yes, Reverend Sir, for " in all their afl9iotions he is afflicted ;
in his love and in his pity ho redeemed them, and he bears
them, and carries them all their days." Isa. Iziii. 9. lie cries
from heaven to all who hurt them in their liberty or property,
as he did to him of Tarsus, — " Saul, Saul, why persecutest thou
me V Take heed then, lest he should resent what you do to
them as much, if not more than if it had been done to himself;
and lest, when he shall sit upon the throne of his glory, and all
natioas are gathered before him, ho should say to you, " Depart
from me, thou cursed, into everlasting fire ; for I was in prison,
and thou visitodst me not," but detainedst me a captive. la
vain willyou reply, When did I see thee in prison and visited
thee not, but detained thee a captive ? for he will answer,
" Inasmuch as thou didst it unto the least, the very least of
these, thou didst it unto me."

But if you tell me your slaves cannot be members of Christ,
because they are igiiorant, obstinate, and wicked ; I will answer
thee and thy companions with thee. Be it so ; yet they may
be converted from the error of their way. Others, who were
as desperate as they, are now singing the song of Moses and
the Lamb. And if, in any future time, they shall be united to

"Wf^

172

REMAINS or THE

\^'

Christ, your guilt will be accounted [the same] as if they were in
him already; for he [loves] them now as dearly as he will thenj
because he has loved them with an everlasting love. Nay, though
they should be eternally lost, it will make no alteration in your
guilt ; because whether they be saved or lost, for aught you know
they may be saved. Besides by consenting in one instance to
the buying and selling of man, you subscribe your approbation
of the whole of the slave trade, ancient and modern ; and yet,
certainly, some slaves hav-j been good Christians, so you are
still a buyer and seller of Christ. Reverend Sir, if these things
are so, may not your sin bear a comparison with that of Judas ?
Did he sin knowingly ? Surely yours cannot be through ignor-
ance. Did he sin from covctousness ? I appeal to your own
conscience, if yours proceed not from the same source. Was
he an apostle ? So are you. Did he sell his master ? So have
you. Judas sold the natural body of Christ for the very price
appointed by the law of Moses for a slave, viz : thirty pieces or
shekels of silver ; Ex. xxi. 32 ; you have sold his mystical body
at the very same rate.

Know you not. Reverend Sir, tnat the body of your slave is
(or at least may be) the temple of the Holy Ghost, who is in
her, whom she has of God." Her " body is the temple of the
living God, as he hath said, I will dwell in them and walk in
them, and I will be their God, and they shall be my people."
Again, " Know you not that she is the temple of God, and that
the Spirit of God dwelleth in her ? If any man debase the tem-
ple of God, ( and what can debase it more than to enslave it ? )
him will God destroy ; for the temple of God is holy, which
temple she la." 1 Cor. vi. 19. 2 Cor. vi. 16. 1 Cor. iii. 16, 17.
Take heed, lest all the sanctity of your ofl&ce, and all tho attain-
ments of your profession, be not able to shield you from this
threatening. Simon Magus, after a fair profession of faith in
Christ, was declared to be " in the gall of bitterness and in the
bond of iniquity," for offeHmj to " purchase the Holy Ghost
with money," and perhaps you are too confident, if you are en-
tirely free from fears of being in the same state ; for your sin is

-TflKB

REV. JAMES MACGREaOR, D.D.

173

greater than his, inasmuch as you have actually purchased and
sold the temple of the Holy Ghost wherein he dwells, and all
that it contains.

I said that, by your conduct, you subscribe your approbation
of the whole slave trade. I farther accuse you as an accom-
plice in all the cruel and murderous treatment that slaves have
ever endured. I know you disapprove of it; bul; that avails
you little while you help forward the affliction. While you lay
the foundation stone, upon which the whole structure of their
cruel treatment is raised, it will not justify you to say, Let not
the building go on. While you open the sluice, in vain do you
cry out, Stop the stream. You do what in you lies to make all
men believe the slave trade lawful ; and the native and neces-
sary consequence of that, with respect to the most part of man-
kind, is every species of cruelty. While you teach men to con-
sider their fellow creatures as their property, in vain will you
teach them to be tender hearted toward them ', in vain will you
attempt to restrain them from taking every advantage of them,
which their covetous hearts or haughty dispositions can inspire
or suggest, whether by hard labour, hunger, and nakedness, or
beating, whipping, and killing. Can you really believe that
any man will consider his property as his equal, and treat it
accordingly ? I defy all the world to prove it unlawful for mo to
kill and eat that man whom I may lawfully buy and sell, like
my ox or my horse. Is it not very evident, that I have the
same right to butcher a man myself, that I have to sell hira to
a butcher ? I must not indeed wantonly kill my ox, or destroy
any part of my property ; neither might I kill my negro with-
out cause upon supposition that he were my property j but a little
necessity or advantage would justify the one and the other. If
such be the consequence of your conduct, how horrible I In
vain will you object here that slaves are rational creatures, and
must be treated as such. Reverend Sir, if they be rational
creatures, then the whole world is not a sufficient ransom for
one of them, then they cinnot be redeemed with corruptible
things as silver and gold, but with the preciouB blood of Christ.
15*

: : 1

174

BEMAINS or THE

Reverend Sir, you know that he who well understood their
worth, bought many of them to God by his blood, for nothing
less would have been a suiB&cient price ; and they shall sit with
him upon his throne for ever and ever, and at the great day of
judgment, they shall stand at his right hand, and doom many
of their masters to ei-ernal slavery, torment, and death.
*' Know ye not that these slaves shall judge the world ?" 1 Cor.
vi. 2. If you reply, that you do not buy and sell their souls,
I answer neither do you whip or kill their souls (blessed be
God, this is out of the reach of their haughtiest tyrant) ; but
as you cannot buy and sell their bodies without their souls, the
Almighty Judge will account that done to the man which you
do to the bodj. Were you self-consistent. Reverend Sir, you
would not, to vindicate your conduct, plead their rationality ; but
like your West Indian and continental friends, who deal exten-
sively in that commodity, you would deny that slaves have any
rational faculties at all, or any soul different from that of a
brute. Hereby you would at once establish the lawfulness of
the trade, and quiet all the pangs of conscience. Bursting her
troublesome shackles, you would feel yourself at full liberty to
roam without remorse through a field extensive and unconfined
as your fancy, and to bargain in human flesh at any rate, and
to any amount you pleased. And, believe it, that argument
which takes away the souls of slaves, whencesoever you will
fetch it, is the only one that will render your conduct fair and
honourable ; for as long as you believe slaves to be men, busy
meddling conscience will not suffer you to keep quiet possession
of your spoil. The traders that deny the rationality of their
slaves, act, at least, an open and consistent part. They attempt
not the impossibility of keeping a good conscience, and the
profits of an unlawful trade too; therefore, generously quitting all
claims to the former, they turn their whole attention to the
latter. But, Reverend Sir, will you tell me what Is the genu-
ine reason why your friends of the slave trade act a part so in-
conjnaous to human nature, as to degrade a fourth part of man-
kind intt^ the rank of brutes ? Sure it must be some uncom-

c\y^

REV. JAMES MACOREGOR, D.D.

175

monly forcible temptation that shall reduce me to assert, that
my brother (who is indeed wiser than myself) is an irrational
animal. I can make only one conjecture about it, viz., that it
possibly flows from a secret conviction of soul, that no feebler
spring will sustain that commerce upon which they have re-
solved.

Eeverend Sir, let me ask you. Does not your practice in keep-
ing a slave contradict your daily prayers? It surely Cocs.
Do you not pray for the downfall of Ikbylon ? Yes. Then
you pray in effect for the total abolition of slavery : see
Rev. xviii. 12, 13. But were the cry presently heard, "Baby-
lon the great is fallen, is fallen, and shall no more arise," where
would you take your stand ? Not among those that say, " Ile-
j«"/ice over her, thou heaven, and ye holy apostles and prophets,
ior God hath avenged you on her;" but among the merchants
of the earth, who " weep and mourn over b"'*, because no man
buyeth their merchandise any more, the merchandise of gold
and silver — and slaves, and souls of men." The enslaving of
men is a practice truly anti-christian, and it is a lasting re-
proach to the Protestant name, that it should not be peculiar
to anti-christ. shame ! indelible disgrace ! That Protes-
tants, Presbyterian minister;; t ho of all others, should keep
farthest off from her, should be found publicly committing for-
nication with the Great Whore, drinking themselves drunk, and
stupefying their consciences with their filthy wine ! But blessed
be God, though hand join in hand, the JNegroes shall be free.
When the anti-christian fabric shall tumble down, the slave
merchants shall be covered with its ruins. It is hoped the
period is not far distant. Whoever considers, upon the one
hand, the rapid progress that philosophy, the fair harbinger of
liberty, now makes in the popish or despotic kingdoms of Eu-
rope, and upon the unavoidable consequences of the late memo-
rable revolution in America, must see that Providence is makinsr
haste to overturn for ever the pillars of tyranny, and to restore
the world to its liberty. For this glorious day let us often and
fervently pray. No friend of mankind need be discouvaged for

176

REMAIN? OP THE

M '

i f i

fear that the spirit of freedom should not soon reach Africa ;
for when the flame is once kindled, it will quickly spread to the
utmost boundaries of the earth. Navigation hath already ex-
plored every coast, and hath hardly left an island throughout
the globe undiscovered. It remains only that it should change
its tyrant masters (under whom that useful art hath been too
long abused to the vilest of purposes) for friends of mankind,
and then it will carry liberty and happiness, temporal and spi-
ritual, to every corner of the world, with more speed and assi-
duity than ever it carried slavery and death.

I would further ask you, Reverend Sir, How can you appeal
to the heart-searching God, and say, as a minister, " I have not
sh'inned to declare the whole counsel of Grod," as a Christian, I
discharged my duty to my fellow creatures as faithfully as I
could ; while you are obliged to teach that girl that she is en-
tirely under your power, and has no right to use any means for
the salvation of her soul, but such as arc subservient to the
secular interests of your fixmily ? How can you lay your hand
upon your heart and say, I wish to love my neighbour as my-
self, and " Whatsoever I will that others should do to me I en-
deavour to do the same to them ?" What sort of obedience
give you to the apostle's command of " preferring one another
with brotherly love in honour, or of giving to servants that
which is just and equal, knowing that ye also have a Master
in heaven ?" &c., &c.

Be pleased, my dear Sir, to consider that, except the word of
God, liberty is the most precious gift of heaven to man ; a gift
without which there can be no enjoyment in the world j a gift
bestowed as freely and universally as the light of the sun, or
the air that we breathe ; a gift, the love of which is far more
deeply implanted in the heart of man than that of life itself; a
gift, consequently, of which no man may deprive another with-
out being guilty of the highest contempt of God, and his best
bounty, and of something more horrid than murder with re-
spect to his brother. Shall a Heathen say

REV. JAMES MACQREOOR, D.D.

177

A ^V, an hour Of virtuous U.e,,y'
^--tha.Lo.eeternitvorbon^o?"

And shall a minister of fi.«

*i" I Oie I „i„ „o.t:ll';„;^';'?' T"'^-' ' -•" -»'"o, and

ful .nfluonce j„„ example will I, ' °°'"'" *''»' » l-»lo-
i' has already drawn „t J ^ " .t^^. "<>"" »">-• Doubtio™
.nto i. for „e„„a.i„„, after " „ "; 'Z '"' " """^ <'™- "'hers

Surely when the KeverendTr ° "^""""'^ ''"^ 'his-

tl'ere cannot be any harm in ITT' " ^''°'^ "''"''xK^r, does it,
«ouId he said against slavery fro™ « • ? "'"''' """■«'' ""'""g
"Ovico of the apostle to IL^;: '"^^ "' """'■'"' •"" "•"'
'-'her;" it „„e enongh forT^an „ ^ 'T' '^ ''''' -« i'
"-* only to tno. his^n as er's i'tLM " "°"'""™- ">■»
Reverend Sir, you have co-.tinlJ '""' ''° "■ ««',

ttat I an. afraid your con ;, ' "Z Z^"' '" ""« '■""ib-o sin
darkened, and your heart hard n d T T! ""''""'""''■"S
you cannot see the evil „f a r ' *^'" '""« ''"''it, that

science cheeked you at the'l,/ •""''"'"'''"'"' """ >■»"■• "on-
^ -re it „i„ awL, : d :, uTZ'' '"' ^°" ^"^"'"^O "■
-ever bought a negro, though vour'/?.'""^ "'"^ ^'^ ''•■«'

■t-refore. set fr^ee 'your Xvfdirt ly^'^'it T'
fte name of the Lord, that until .ITl <• '''"'' '" y" '»>

her gain .„ y„„ „;,, ^ ^urld /d '° "V" '""^ '^""^ -d
have a controversy with your o„, s ut "'" ""' "™^» '»
W'll be most cursed. By soIhL ht [ ""■ ""'' ^'^ f"""
another man's sin, instead of ^-^CV ' ' ""'"^^ "^

I'-'y « your»,, *„^, ,„a ;;^"S "V yonr „„„. j,, ,,.j.

b^ acceptable. <„H y^l ^1" C 7^^ J ---'"-i"
'b.s, you but offer sacrifice for robbcrv t ''"°™' '"""""
do for her price ? « The T / ,/■ ^ay not, What shall T
than that." ^'^ ^•'"' " "'''^ '» S-e thee much moro

1 never saw a min nf ^ *

- A

178

REMAINS OP TUB

V _

been speakinj;; nor indeed any man whatsoever, but such as
were themselves most evidently enslaved to avarice. Like
profane swearing, drunkenness, and whoredom, there are many
to praciisG it, but it has few defenders. The four following
objections contain the substance of all that I can conceive to be
said in its favour : ' "

I. Their colour may be improved as an argument to shew
the propriety of enslaving the Negroes. What I black devils !
what are they fit for but to be trodden under foot ? They have
the very image of the devil ! Certainly if they have not been
designed for some despicable, purpose, they would not be black*.
Such an argument might redden the cheek of a Negro. I be-
lieve you blush for them that use it. Blush for yourself then ;
for it prevailed with you to engage in the slave trade, or it
proves that you want nothing but an opportunity to enslave
white people.

But to answer the objection : Eeverend Sir, if you maintain
that the Negroes have the image of the devil because they are
black, I will maintain with greater probability that you have
his image because you are white j for this reason, that twenty
white ghosts are seen for one black. But the truth is, the
devil is so contrary to man, that in the day time, and among
white people, you will always find him black ; but in the night-
time, and among the Negroes, he is invariably white. Were
you to meet him in Africa, if you did not cast your eye upon his
cloven feet, you could not distinguish him from your brother.
Reverend Sir, being a white maft, you are accustomed to have
a black idea of the devil, and I doubt not but you would have
taken the first ". legro you ever saw to be him, if at least he had
proceeded to torment you. But put yourself in the place of a
Negro, and the thought will apply equally well to a white man.
Allow me. Reverend Sir, to transport you, for a moment, to the
banks of Senegal or Gambia, and to metamorphose you into an
innocent shepherd, who never saw nor heard of a white man.
Let me suppose that, while you tend your flocks in some green
pasture, a boat full of British sailors makcB toward you. Y©u

iJd .jH-^...

■'W^

REV. JAMES MACOREGOR, D.D.

179

, such as
e. 1^'^^e
are iiiany
following
Bcive to be

nt to shew
ack devils I

They have
je not been
,01 be black,
egro. I^e-
mrself then ;

trade, or it
iy to enslave

you maintain
jause they are
[hat you have
,, that twenty

truth is, the
[e, and among

in the night-

espy them at a distance, and gaze; hut as they draw near, you
see plainly men of a strange, unheard of colour. You stand
amazed. You recollect I the instructions of your nurse, the
tales of your companions, and your own imagination, unatii-
mously concur to make them a company of devils. Amaze-
ment gives way to horror. You fly ! But you see your pur-
suers advancing, and your terror adds to their speed. You are
seized aad bound. Your companions share the same fate, and
you are all committed to the care of one of your pursuers, whili
the rest go in quest of more of your countrymen. Your dread
.and horror are unutterable. You find yourself entirely under
the power of that hideous monster, whom you supposed to lo
the devil. You and your companions are conveyed on board a
vessel and transported, I shall suppose, to the West Indies.
Reverend Sir, [ shall not attempt to unfold your thoughts du-
ring the passage ; but I may safely suppose, that they vrere
none of the most favourable towards the white people. When
you are landed, the first thing you notice is a nuuber of your
countrymen, toiling, sweating, fainting, dying under the se-
verity of their drudgery, and the torments of the lash waved
by no gentle hand. You are soon made partaker of the cheer
of your countrymen. Y"ou see more faces of the same colour
with theirs who transported you thither ; and without any ap-
pearance of sympathy, compassion, or love toward you in any
of them ; but, on the contrary, all of them filled with the same
aspiring pride, the same domineering haughtiness, the same
contempt and hatred of you which you know the devil to pos-
sess. Reverend Sir, what would be your thoughts in this
situation ? Would it be an extravagant imagination for you to
conceive that you were arrived in hell, and that all the white
people you saw were devils, whose only of&ce with respect to
you was hating, whipping, tormenting, and killing. If you
should happen to survive, you would come indeed, through time,
to be undeceived ; for you would find some friends among the
white people, which would also let you know that your oppres-
sors were of the same species. But still you could not help

V-.

180

REMAINS or THE

being astonished that there was so striking a resemblance be-
tween them and the devil, as miMie /oa mistake the one for the
other, and for so long a time. *

If it were needful, after what I ha?e said, to give a serious
answer to the objection, I would observe, that the devil being
a spirit can have no colour, and that it is merely by a figure
of speech we call him black. Therefore his image cannot con-
sist of blackness of colour, but of moral or negative blackness,
that is guilt. Hence the whitest man may be as black and
guilty as the devil, and the blackest may be exceedingly fair^
and white or fair in a moral sense. Again, God being a spirit,
his image cannot consist of any colour, black or white, but of
fair qualities, viz : knowledge, righteousness, and holiness, with
respect to which all men of what colour soever arc upon an equal
footing. It is true, God did not without design form the Negroes
of n different colour froia us j but that very different from the
infernal construction put upon it by many white people, was a
design full of wisdom and goodness, lil'e all the other works of
the beneficent Creator. To a white skin wliich reflects the
rays of the sun, the heat of the scorching climate of the Ne-
groes would be intolerable; therefore God hath kindly clothed
them with black, which, because it does not reflect, enables them
to bear the hottest climate without inconvenience. Reverend
Sir, were you or I in Guinea, we would earnestly wish for a
black skin. What shall we soy then of the white people, who
turn God's kindness to the Negroes to their destruction ? What
wjrds can paint their infernal conduct black enough? How
stroogly do men impose upon themselves, as if an imaginary
connection between a black colour and unworthy deeds did
really justify slavery ! as if a black coat were naturally and ne-
cessarily guilty, and a white one innocent 1 If indeed it could
be proven that there is a natural, intrinsic superiority in white
above black, and that it bears the same relation to the inferiority
of the black that tyranny does to slavery, without any mixture
of that which subsists between father and son ; I say, if these

REV. JAMES MACUREQOR, D.D.

181

blance be-
)no for tlie

e a serious
devil being
by a figure
cannot con-
. blackness,
black and
lingly fair,
ing a spirit,
hite, but of
)liness, with
pen an equal
the Negroes
3nt from the
)cople, was a
ler works of
reflects the
of the Ne-
ndly clothed
inables them
Reverend
wish for a
people, who
ition? What
,ugh? How
,n imaginary
deeds did
[rally and ne-
eed it could
rity in white
le inferiority
any mixture
say, if these

two impossibilities were once proved, I would agree that Ne-
groes may be enslaved, but not till then.

II. You plead that it is better for them to I slaves than to
be free. Is it then in the height of your generosity that you
enslave ? Is it because you love your neighbour so dearly as to
prefer his welfare to your own ? Give me leave to suspect this
excessive generosity. I am afraid thiit among the slave-traders,
there are some sordid wretches, that would not suffer the Ne-
groes to continue in slavery if that were best ; but they would
strive to get the best state for themselve- and yet I see no
emulation among them to exchange with their slaves. Besides
it is not easy to conceive how beats and buffets, blood and
wounds, bruises and broken bones, are desirable things, or pre-
ferable to a safe and whole skin, liut you will say, though
slavery be not beneficial to all, yet it is so to the Negroes, for
they are different from all people, and have a disposition pecu-
liar to themselves, and experience shows that they thrive better
bound than free. I would ask, Is it their great Master in hea-
ven that hath given them that slavish disposition, which turns
liberty into a curse? If it be, he can justify himself without
putting you to the necessity, either of pleading wickedly for
God, or of doing evil that good may come; therefore let him
find out some other way to confer upon them this disguised
blessing, and do you abstain from all appearance of evil. But
it is their human masters, (I am widely mistaken,) I should say
inhuman monsters, who rule over them that implant this dispo-
sition into their minds. How is it possible for that man to have
any thing manly in him, who is taught from his youth to con-
sider himself as a beast of burden ? How can any thing noble
spring up where the very buds of sense or reason are crushed
to death ? Have not the brightest geniuses that ever shone been
completely extinguished by slavery or confinement ? Does not
even a brute sink below itself by bad treatment ? And can it
then be otherwise Avith them who are slaves from age to age,
and from their birth to the grave ? But surely their slavish
disposition will not be charged as a fault upon themselves,
16

■■«*

■ii I

182

REMAINS OP TUB

but upon those basest of all wretches, who sink their ^Minds in
to fhut condition j au'l ^rcvou^l)' will tliey answer it. O dovil-
isli barbarity I for a man to bent and bruiHo his brother, till he
huth made him stupid and brutish ai:ti then to treat liim as u
brute, excusing himstdf that he relishes nothing else. O Jiord
God to whom vengeance belongeth, sliow thyself. Lift up
thyself, thou Judge of the earth, render a reward to tlie proud.
Lord, how long shall the wicked triumph ? How long sliaJi
they utter and speak hard things ? They break in pieces thy
people, O Lord, and afflict thine heritage, llisc, for the p-
pression of the poor and for the sigliing of the needy, and set
him in safety from him that pufl'eth at him. Let us, lleverend
Sir, let us for shame, set ourselves to remedy, raihcr than in-
crease the sl-ivish disposition of the Negroes, and let no obstacle,
no disappointment, no discouragement whatsoever hinder our
perseverance in such a benevolent design. Were the Negroes
free, and properly encouraged and instructed, they would in a
few generations become as ooblo and free and high spirited as
ourselves.

IIL The example of the Jews is pled in favour of slavery.
1 hey indeed h, d multitudes of slaves. The devoted Canaanites
whom they could not kill, they were, it is likely, permitted to
enslave; but what the Jews did to tliem is not to be imitated
by us, because the Lord hath not, so far as wc know, devoted
any other people but themselves indiscriminately ti lostruction.
The Gibeonites forfeited their liberty, and were deservedly en-
slaved, but at the same time by a special command of God. If
people forfeit their liberty, let them lose it still. But what
have the Afri<Mns oiFended against the laws of Great Britain or
America, that we sliould traverse immense seas, and range their
deserts to enchain them ? Do the laws of ]iritain forbid any
negroes to be born in Africa? If they do, by what argument
will you justify them? If they do not, how will the example
of the Jews justify your conduct ? I grant, indeed, that tlie
Jews engaged farther (though not so far as you) in the slave
trade, and reduced to servitude men who had as good a right to

,»

REV. JAMES MACGREaOR, D.D.

188

r itilndH in
devil-
,hcr, till he
ut him uH a
Q. Jiunl
•. Lift up
> the proud,
long hIuiH
I pieces tby

for the op-
cdy, and fiet
js, lleveveiid
her than in-
!t no obstacle,
r hinder our

the Nct^voes
;y would in a
rh spirited as

at of slavery.
,ed Canannites
permitted to
be imitiitcd
now, devoted
destruction,
eservedly en-
i of God. If
11. But what
eat Britain or
d range their
,n forbid any
tat argument
the example
eed, that the
in the slave
;ood a right to

bo freo as themselves. But for this the Lord Hcvcrcly chas-
tised them. In return ho s' 1<1 tliem by thousands and mlllinns
into the hands of the must cruel musters that ever ruled,
lloverend Sir, 1 am not without fears that you and your friends
in the slave trade, may also procure for your country the ven-
geance of heaven in the same way, or in some other no less
grievous. Beware of forging chains for your children.

It may be thought that the law of Moses allowed slavery.
But, 1st, it might be nee for Moses to make laws about

slaves, for the sake of forfeited their liberty, and

wore enslaved lawfully. '" es without approving of sla-

very might make laws to : Mil cruel masters from abusing
their slaves. Lastly, though it should be granted that the
law of Moses permitted the Jews to keep slaves, slaves in every
respect like yours, yet that will not justify you. In the infancy
of the world, when men hud but little knowledge and expe-
rience, the history and example of a few ages only, and above
all a very sm.iU portion of divine revelation, many things
might be permitted, which cannot by any means be suffered
now ill the fulness of time, " when the mystery that was hid
from iges and generations is revealed ; when life and immor-
tality are brought to light;" when there is no longer a favourite
people or any distinction of nation , " when they who were not
beloved are beloved ;" when " they who were not a people,"
but slaves, " are become the people of God," when the natural
rights and privileges of men are understood, and in a word,
when the light of the gospel shines with meridian splendour.
If Moses's law periuitted slavery without lim'tation, the words
of our Lord in another case must be applied to it. " Moses, be-
cause of the hardness of your hearts, suffered you to put away
your wives ; but from the beginning it was not so."

IV. Many think that the slave trade is fully authorized, from
Gen. ix. 25. " Cursed be Canaan, a servant of servants shall
he be unto his brethren," The connection and force of this
argument must be as follows : — Slavery is entailed upon the
seed of Canaan, therefore also upon every Negro. Reverend

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184

REMAINS OF TEE

Sir, I hope there is no man who is quick-sighted enough to see
the force of this reasoning, but will be able fully to refute it by
Buch argumeDts as this : — The Grand Turk wears a turban,
and, therefore, ought to be held the sole author of all the hur-.
ricaaes in the West Indies. -^

If the seed of Canaan be doomed to slavery, what in the wide
world is that to the inhabitants of Africa ? What have they
to do with Canaan, or his curse ? You are more likely to be
of the seed of Canaan than they. They can shew by probable
arguments, that they are descended, not of Canaan, but of
Mizraim, (or Egypt,) and Cush, (or Ethiopia,) who inhabited
Africa, anciently called Ham. But as Canaan fursook his
brethren and settled among his cousins in Asia, from whence
Europe was peopled ; you can offer little or no evidence to
prcve your descent from Japheth rather than Canaan. At any
rate you cari produce no argument to prove that you are not
descended of Canaan, hut what will conclude equally in favour
of the Africans. If you say that the Negroes are the seed of
Ham, the author of the crime that brought the curse upon Ca-
naan, and therefore that they ought to be punished with slavery
as well as the Canaanites, I will answer that this is to pronounce
the judgment of God unjust. Since he restricted the curse to
Canaan, no man may extend it farther. I confess, indeed it
looks very plausible to say that Canaan was no more guilty of
the sin of Ham than his brothers, and if it be just to punish
him, it must be equally so to punish them for it ; but it is per-
haps not true ; at any rate it is not solid reasoning, and me-
thinks it discovers a malicious disposition towards our fellow-
creatures, and a cruel fondness to become the executioners of
God's justice. Why God executed this punishment upon Ca-
naan rather than any of his brethren, we know not, if it be not
that he only was then born ; but we can render probable reasons
why he executed it upon hitn rather than upon Ham or his
whole seed. The crime of Ham was very heinous, if all cir-
cumstances be considered, especially that he had very lately
seen the whole world desolated for sin, and that his brethren

BEV. JAMES MAOOBEQOR, D.D.

185

ougb +0 see
refute it by
g a turban,
all the bur-.

b in the wide
it have they
likely to be
J by probable
naan, but of
?ho inhabited
1 forsook his
from whence
evidence to
laan. At any
at you are not
ually in favour
ire the seed of
cuTse upon Ca-
led with slavery
is to pronounce
led the curse to
ifess, indeed it
more guilty of
just to punish
It ; but it is per-
ioning, and me-
trds our fellow-
-xecutioners of
jiuent upon Ca-
|not, if it be not
jrobable reasons
Ion Ham or his
linous, if all cir-
Ihad very lately
lat hia brethren

could not move him to repent, or join with him in making
reparation for his guilt. To pass such a crime, without exem-
plary chastisement, could not fail to be very detrimental to an
infant world. Ham therefore is punished. The wisdom of
God however judged that no personal punishment was adequate
to the crime ; therefore to affect him more deeply, and also for
the greater terror of others, he is punished in his seed. But that
God might mix mercy with such a judgment, one branch only
of Ham's seed is punished, while the other three are suffered
to escape. That God meant to restrain the curse to Canaan's
family is sufficiently evident from this, that though it is thrice
repeated, yet it is never applied to Ham, who committed the
crime, and in whose loins the other brothers were, but to Ca-
naan only. Why then should you, Keverend Sir, act so male-
volent a part toward mankind as to curse whom God hath not
cursed ?

As to Canaan's bearing the punishment of his father's
sin, I need not trouble myself to vindicate to you the justice
of God in that matter ; for you know he had guilt of his own,
which deserved all that severity, and greater. But let us sup-
pose for a moment that the Negroes are included in Canaan's
curse, yet your conduct is, in my opinion, as defenceless as be-
fore. It does not appear to me that the words, " Cursed be
Canaan, a servant of servants shall he be unto his brethren,"
ever authorized a son of Noah to enslave another. They are,
indeed, prophetic of what would eventually happen to the race
of Canaan j and they vindicate the Providence of God for suf-
fering them to be enslaved, and for letting loose wicked men
upon them, rather than others ; but they conferred no author-
ity upon the race of Shem or Japheth to enslave them. The
reason is, that no prophetic threatening alters the path of man's
duty in the least from what it was before, or implies a com-
mand to him for accomplishing the threatening. Hence, what-
ever was the duty of Shem and Japheth to Canaan, before Noah
cursed the last, continued to be so still. They had no right to

say, " Oar father hath, by the spirit of prophecy, cursed Ca-
16*

186

REMAINS OF THE

naan ; therefore, though we were till now bound to love him
as a brother, yet henceforth we may treat him as a brute ;" but
rather, ** Our brother is doomed to severe punishment ; but
thanks to God, we are not appointed the executioners, nor coui-
manded to withdraw our fraternal affection from him, and alter
our conduct towards him ; we are left at liberty, as formerly, to
protect him as far as we may fVom all oppression, and espe-
cially, from such as may wickedly pretend authority from our^
father's prophecy to enslave him." To illustrate what I have
asserted, let us compare this threatening with others. God
says, " The wicked shall be turned into hell." Does this
authorize you and me to slaughter every wicked man we see,
that we may fulfil his word ? No, we are rather to endeavour
their reformation. God doomed his own son to the cross ; but
had any man a right to crucify him for all that ? Christ said
to the Pharisees, " I send unto you prophets and wise men and
scribes, and some of them ye shall kill and crucify, and some
of them ye shall scourge in your synagogues, and persecute
from city to city." Was it, therefore, no sin to persecute the
Apostles of Christ ? But lest you should pretend that these
instances are not parallel, I shall produce others, in all respects
similar to that under consideration. They shall be taken from
Jacob's benediction. See Gen. zliz. " Simeon a evi are
brethren: instruments of cruelty are in their imitation.
Cursed be their anger, for it was fierce, and their wrath, for it
was cruel ; I will divide them in Jacob, T will scatter them in
Israel." Did this curse confer the smallest degree of authority
upon the other tribes to persecute and scatter those of Simeon
and Levi ? By no means ; why, then, should you think that
Noah's curse could justify any man for enslaving the race of
Canaan ? Again, said Jacob, '< Dan shall be a serpent by the
way, an adder in the path." Did this prediction entitle that
tribe to deal deceitfully with their brethren, or to disseminate
poison among them? or would it justify the other tribes in cut-
ting them off utterly ? Once more, " Benjamin shall ravin as
a wolf, in the morning he shall devour the prey," &c. Did thest

Js^s-

REV. JAMES MAOQREOOR, D.D.

187

e;" but
nt; but
ior coai-
nd alter
nerly, to
id espe*
rom our
,t I have
rs. God
)oes this
n vie see,
mdeavour
ro88 ; but
hrist said
i men and
and some
persecute
•secute the
that these
ill respects
taken from
evi are
citation,
vath, for it
ter them in
)f authority
j of Simeon
think that
the race of
pent by the
entitle that
disseminate
iribes in cut-
hall ravin as
Did thesi

words really empower the Benjamites to eat the flesh of their
brethren, or to imitate any of the rapacious qualities of the
woU? or did they constitute their brethren a society (if iiunteis
fi)r clearint; the country of the ravenous Benjamites ? No su* li
thing. God reserved to himself the sole power of fulfilling mH
these patriarchal predictions ; and, therefore, I conclude,
though Canaan's race be doomed to slavery, yet Providence
hath put such a guard about them that no man may touch
them, and be guiltless. Nay, no man can enslave them with-
out first enslaving himself. For what is the meaning of the
phrase, a servant of servants ? One of these two things: I.
A wretched, despicable slave. And what does this imply the
matter to be ? What but a wretched, despicable, meanspirited
tyrant, a slave of avarice, ambition, and the basest vices ? For
a man of a truly free, generous, and noble disposition can never
bring a rational creature, or even a brute, to a state of wretch-
edness. 2. A slave of slaves. And what does this imply ?
Very plainly, that the master is a slave as well as the servant;
for the words are, not a servant of free men, but of servants or
slaves. And, indeed, if the truth may be confessed, the mas-
ter is by much the greater slave of the two ; for a man of fine
dispositions may be enslaved if he meet with a stronger than
himself; but none, save a very wretch, will enslave. As far as
I see. Reverend Sir, you are under the necessity of renouncing
everything amiable, divine^ or human, before the curse of Canaan
entitle you to enslave your fellow creatures. You must also
grant, 1. That you have hitherto been sinfully negligent in the
slave trade; for if it be a duty at all, you should do in it what-
soever your hand findeth to do, with all your might, and yet I
believe you might have done ten times more if you had been
zealous enough for the glory of God, and the slavery of man.
2. That all men are to be exhorted and commanded in the name
of the Lord to enslave their brethren, and that those who are
remiss should be censured. 3. That the laws of Great Bri-
tain, France, Pennsylvania, &c., abolishing slavery, laws which
are the envy of neighbouring States, are most iniquitous and

188

BSMAINB OF TBI

oppressive, incapacitating the inhabitants from performing the
glorious duty of chaining, whipping, and killing innocent men.

I shall conclude with the words of a fine writer : " Let
avarice defend it as it will, there is an honest reluctance in hu-
manity against considering our fellow creatures as a part of our
possessions.''

Reverend Sir, I have perhaps been too free. The subject
must be mj excuse. If it be not *

* The last part of the only copy we have ever seen is gone, but there are
only two or three aentencea wanting. — Editor.

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■<- . - ' . -

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. *- -

LETTER

TO THX

GENERAL ASSOCIATE SYNOD.

ORIOINALIiT PUBLISHED BY THE ORDER OP SYNOD IN THE YEAR 1793, WITH
EXPLANATORY NOTES BY A COMMITTEE OF SYNOD.

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Edinburgh, May Zd, 1793.
The ttttneral Associate Synod read a letter from Mr. James
MacOregor, Minister at Pictou in Nova Scotia, setting forth the
very clamant condition of that country for want of the gospel,
and earnestly supplicating the Synod to send some Ministers
or preachers to assist him in answering the many and urgent
calls he had to preach the gospel. The Synod greatly approv-
ing the zealous spirit that breathes through the whole of Mr.
MaoGregor's letter, judging it may be of advantage for engaging
young men to undertake to go to Nova Scotia if they had an .
opportunity for the perusal of it; — they agreed it should be
printed and published. And they appointed Me>)srs. John
Buist, Archibald Bruce, and James Robertson, to oversee the
publication of it ^ |tnd to add explanatory notes, as they might
see cause. - James Morrison, Synod Clerk.

Mr. MacOregor, missionary from the Associate Synod to the
Gaelic congregation of Pictou, Nova Scotia, was ordained by the
Associate Presbytery of Glasgow, May 31st, 1786. He has
laboured with great success. A petition from Mr. MacGregor
and his people for one to take the charge of the half of tha'
congregation, and sundry petitions from other places in that
country for Ministers to preach in English, are still before the
Synod, partly from the demand they have for preachers at
home, and especially from the aversion of young men to go
abroad.

191

'?>:

192

REMAINS OF TUB

TO THE REVEREND, THE MODERATOR AND REMANENT MEM-
BERS OF THE GENERAL ASSOCIATE SYNOD, TO MEET AT
BDINBURQH, APRIL BOth, 1793.

April 30/A, 1793.

Reverend Fathers and Brethren: — Some years ago ap-
plicatioD was made to you for another MiDister to this congre-
gation. Several other places in this quarter have applied to
you since, and none of us have hitherto received any supply.
I beg leave, therefore, to put you in mind of our petitions, and
to call your attention to a few arguments, in behalf of this
country and Province, to move you to compassion for us in our
destitute situation, and to grant us some speedy and effectual
assistance. As to Pictou, ever since the Synod's appointment
of another Minister to us, which by Divine Providence was in-
effectual, I have considered it as two congregations. I have
endeavoured hitherto to labour equally in both, though one con-
gregation is enough for one man. And as there is a necessity for
the two languages, the case is the same as to the people's benefit,
as if one man had the charge of four different congregations at
home. From this it is easy to see what a small share of public
ordinances must fall to everyone. Many of the people, indeed,
make comfortable progress under ordinances ; but, how much
greater might be expected were we blessed with the labours of
another Minister ? We suffer peculiar hardship in the time
of dispensing the Sacrament of the Supper. It is hard for one
man to dispense the sacrament in the two different languages
without any assistance; it is hard that the one or the other
half of the people must be idle during the whole time of pub-
lic worship, throughout the solemnity. This is such a hardship
as none under the inspection of the Synod, I suppose, ever suf-
fered but ourselves.

The assistance of a Minister who could speak but the English,

RKV. JAMES MACGREGOR, D.D.

108

NT MEM-
MEET AT

, 1793.
rs ago ap-
is congre-
applied to
ny supply,
itions, and
ulf of this
r us in our
,d effectual
ppointroent
nee was in-
is. I have
rh one con-
ecessity for
e's benefit,
relations at
re of public
pie, indeed,
how much
labours of
in the time
ard for one
t languages
the other
ime of pub-
. a hardship
le, ever suf-

the English,

would relieve us out of this difficulty, as ho could dispense or-
diuances to the one-half, and I to the other.

In the summer of 1791 a considerable number of emigrants,
chiefly Roman Catholics, from the West Highlands and Isles,
came hither. They much need the gospel, and the help of
another Minister might bo very useful to them. Some of them
usually hear with us, and probably more would if we bad ordi-
nances more frequently dispensed.

Because I have two, or rather four congregations to supply
at home, it is impossible for me to go much abroad, to supply
various places that are in great need, and constantly craving.
The case of these is the more deplorable, that there are but
few Ministers in the province, and still fewer that have any
tolerable claim to faithfulness in the work of the Lord. The
less supply they get, and the longer they are without a fixed
dispensation of the gospel, ignorance must prevail the more,
and as it prevails they must become a readier prey to seducers.
It is hardly possible for you to conceive the advantage that
Satan gets over a people long deprived of the public ordinances
of the gospel, religious books, and the conversation of people
acquainted with the doctrines of Christ. If any one call him-
self a preacher, and be able to blab out anything whatsoever,
there he will get hearers, admirers, and followers. Were the
glorious gospel of Christ preached to them, it would certainly
have success. These people have a powerful claim to your pity.

Reverend Fathers and Brethren, T have the satisfaction to
inform you that, so far as I have had access to know, there is
a greater desire in this Province to apply to you for Ministers,
than to any other denomination of Presbyterians.* Petitions

* Ever since the year 1753, the Synod have missioned Ministers and
preachers, from time to time, to North America. Some eongregations of the
now United States, and Piotou in Nova Scotia, sent home money for the ex-
pense of their missions ,* but the expense of the greatest number of the mis-
sions has been defrayed by the Synod and their congregations in Scotland.
And the Synod« for the encouragement of young men, and relief of the
ehurehes abroad, have, by a late act, made their public funds liable to ba
17

•«.

194

BIMAIN8 or TBI

from sdyeral other plaoos wonld have been sent to you, but the
people are discouraged because all applications from this quar-
ter have hitherto been unsuccessful. This discouragement cannot
be removed till some Ministers be sent over ; and they should
be sent without delay, for it is not to be supposed, that people
will continue always waiting. Had we s few Ministers, they
would serve their own congregations and help others, and hereby,
the progress of ignorance, errors, and delusions, would be much
checked, the work of the Lord advanoed, and the people en-
couraged to apply for more Ministers.

Though the Synods were to send over presently six or seven
Ministers, I hope neither the Synod nor the Ministers sent, nor
yet we would repent it. There is little reason to fear that they
would want labour or sustenance. Let the Synod send over all
that number or any part of it, which they shall think expe-
dient, with all expedition.

Oh, how long shall I " dwell solitary in the wood 1" '' Two
are better than one, because they have a good reward for their
labours ; for, if they fall, the one will lift up his fellow, but wo
to him that is alone when he falleth, for he hath not another
to help him up V

But I apprehend. Reverend Fathers and Brethren, that there
is much more need to use arguments with young men to come,
than with the Synod to appoint them. The Synod has always
shown a forwardness to propagate tho gospel in America, but
many of their appointments for that purpose have been unsuc-
cessful and ineffectual. It seems that no invitation, no encou-
ragement, no argument will move many who are called to
preach the gospel to the Americans. Moses's excuse is still in
their mouth : " O my Lord, send, I pray thee, by the hand
of him whom thou wilt send '/' send another, and not me.

They are strangers to generous obedience. They belie the
Lord Jesus Christ, saying, that his yoke is grievous, and his

charged with the expense of Missionaries returning from America, if, after a
trial of a few years, they cannot be reconciled to a settlement in that part of
the world.

RIV. JAJIC8 MAOORKOOR, D.V.

10&

)tit the
B quar-
cannot
should
people
re, they
hereby,
te much
ople eu'

or seven
sent, nor
ihat they
1 over all
nk expe-

•' « Two
I for their
w, but wo
t another

that there
1 to come,
Las always
lerica, but
sen unsuo-
no encou-
called to
is still in
the hand
ot me.
y belie the
IS, and his

loa, if, after a
that part of

burden heavy. Instead of being ambitions, as thoy onght, to
know the fellowship of Christ's sufferings, thoy shun it, thoy
dread it as bitterness and death. That abundant consolutlon,
which is to be enjoyed through abundant sufferings, shall never
be theirs, if they can help it. With great grief and sorrow
have many serious Christians, both at home and abroad, ob-
served their unaccountable backwardness to engage in the
Lord's work in this Continent.

This sorrow touches me now muuh more sensibly than ever
I expected. I cannot holp deploring the case of my fellow
creatures perishing for lack of knowledge, while those whose
business and duty it is to help them, are utterly unwilling to
do them the least service. I fear the blood of many Ameri-
can souls shall be required at the hands of Ministers in North
Britain. I cannot believe that they could so steel their hearts
against their brethren, if they only saw them and understood
their forlorn situation. Could they see a people brought up in
a wilderness, without instruction, without example, without
books, and without the public ordinances of God's grace, surely
their bowels would yearn, their hearts would melt, and they
would fly to their relief. But, alas ! they see them not; they
only hear of them at times, and an imperfect report, not fre-
quently repeated, can make but a feeble impression on their
minds. Thus the heritage of the Lord is neglected^, and the
dearly beloved of his soul given into the hand of her enemies,
and they who ought to take the charge of her, consider it not.
But let them remember, that their consciences ought to be ten-
der, that they ought to open their ears to the first intimation
of their brethren's distress, and not to be rebellious nor turn
away back. The Lord sees the affliction of his people, though
they see it not, and observes with a jealous eye the backward-
ness, the disobedience of those whose duty it is to help them,
and do it not. That selfish, lukewarm spirit cannot fail to bo
very offensive to the glorious King of Zion. Instead of that
fervent and unconquerable zeal, that noble and disinterested
patriotism which shone so conspicuously in Paul and other

196

-'t,-''

REMAINS OF THI

apostles of our Lord, men who ha,d no selfishness, no home, no
attachment, but whither the Lord called them ; who had a keen
and eagle eye to discover the path of duty, and were instantly
ready to follow the calls of Providence ; who were exquisitely
jealous of their self will and of the counsels of flesh and
blood, in every shape, and who despised danger, and believed
and knew that every kind of suffering, and death itself, was
gain; there now prevails in those who are their professed ad-
mirers and followers, (and I hope, are really so in part,) a love
of temporal ease and convenience, a reluctance at being dis-
turbed, and moved out of the narrow circle of their nativity,
and an excessive caution and fear of venturing, doi'^"- offer-
ing, or losing anything considerable for the sake of Christ or
his church, as if they had dedicated themselves to the Lord in
the work of the ministry, upon condition that he would gratify
their humour, or comply with their inclination.''' I fear this
ungenerous spirit is an evil sign of the present, and forebodes
no good to the rising generation. If there remain unused any
means in the power of the Synod whereby it may be remedied^
they ought to be tried.

Were there any great objections, or any remarkable cause of
discouragement to Ministers coming to this country, they might
be borne with. What if they have a long voyage, and a strange
country be before them? Have they not, along with that,
every encouragement they can wish ? Could they reckon up a
long list of Ministers drowned, or tossed about of violent
storms and tempests, in their voyages to America, or could

*The Synod are heaxtily grieved at the reluctance of preachers to undertake
missions to America. The language in this letter may appear severe ; but
some allowance should be made for one in the situation of Mr. MacGregor,
separated from his brethren for many years, unable to answer the demands of
those who apply to him, and often disappointed of expected assistance. His
disinterested and exemplary conduct, in his undertaking the mission, and his
patient continuance in his labours, have such a resemblance of the spirit of
the primitive apostolical times, as will excuse the warmth and zeal with which
he addresses his brethren — to partake with him in the difficult work which
he has found to be, at the same time, so very pleasant.

lome, no
d a keen
instantly
quisitely
Icsh and
believed
tself, was
Bssed ad-
t,) a love
eing dis-
nativity,
>" uffer-
Christ or
e Lord in
Id gratify
fear this
forebodes
msed any
remedied,

cause of
ley migbt
a strange
ritb that,
ikon up a
violent

or could

> undertake
jfevere; but
IaoQregor»
kemands of
lance. His
pn, and his
|ie spirit of
rith which
^ork which

BEV. JAMES MAOOREGOR, D.D.

197

they pretend they had some terrible persecution to face upon
their arrival, they might be allowed to fear ; but who knows
not that there is not on the globe safer sailing than across the
Atlantic, nor a more kind, true, generous, and free people than
the Americans ? Their welcome in this country would be,
" How beautiful are the feet of them that preach the gospel of
peace, and bring glad tidings of good things V How shall I
escuse my reluctant brethren in the Ministry, when I see the
men of the world undergo these dangers and difficulties, (if
there be any,) for far inferior considerations ? Do not the ser-
vants and officers of his Britannic Majesty cross that ocean at any
time, in obedience to their superiors ? Do not the worshippers
of Mammon traverse the Atl?.at\c incessantly, even in the
stormiest seasons of the year, for paltry trifles of filthy lucre ?
Do not multitudes of emigrants cross it every year, merely for
the hop3 of earning, more easily or comfortably, food and
raiment for their bodies? And above all, what shall I say
when rank Pelagians, Socinians, Popish priests, and filthy
dreamers, men whom earth and sea are ready to swallow up,
and for whom there is no divine promise of grace or assistance
to depend upon in their work, not only traverse the Atlantic,
but uninvited, unattended, and often unrewarded, scour the
wilds and deserts of America, in cold and heat, to make prose-
lytes to their pernicious opinions ? Alas ! shall they who
know themselves to serve the best of all Masters, and to be en-
gaged in the most precious and honourable of all employments,
who are not bid to cross that sea but in the calmest and mild-
est season of the year, and who may expect a hearty welcome
from their friends before them — nay more, who have the best
reasons to expect the attendance and ministration of angels,
and the blessing, favour, and protection of an infinitely gra-
cious and compassionate God and Saviour, — shall these flatly
refuse? It is astonishing that any servant of Christ can
seriously think that his Divine Master will admit of such an
excuse. For my own part, I know not whether I should more
pity or detest the sorry cowardice and pusillanimity of those
17*

vS'Sfc;

198

BEMAIN8 OF THE

dastardly spirits who fright themselves with such a baghear.
I almost think it a happy thing, that the Atlantic lies between
them and us, to bar such cowards from coming hither.

The severe climate of this country is a terror to some ; but
tender and delicate females are able to bear it with ease.
Though it is cold for a while in winter, yet, upon the whole,
it is more healthy than that of Britain, or the United States
of America, and, I suppose, as agreeable.*

*Ja illustration of the above, some observations in a letter of Deeetnber
30th, 1790, from Mr. MacQregor to Mr. Buist, to be communicated, may be se-
lected.

I. As to fog or mist : Nova Scotia is a great deal clearer of it than nny
part that ever I saw of Scotland. Upon the fishing banks round the south
and east coasts, thore is a great deal of fog ; but the inland country, instead
of being foggy, is remarkably clear. Along the coast to the northward there
is very little fog. We have it only for a few days in the year, at Pictou, vias,,
May. Before I came to this country, I thought it was foggy,, chiefly from the
accounts of Geographers, and I was surprised, when, after a year's trial, I
found it so much the reverse. You may confidently contradict any man who
will assert that Nova Scotia is foggy, except a narrow strip along the south
and east coasts.

II. As to rain : I am confident we have much less rain here than in Scot-
land. It rains in April, but it cannot be called a rainy month. From May
till November, in general, it is drier than at home, and more agreeable. No-
vember is the only month that can be called rainy.

III. As to wholesomeness : Nova Scotia is far more wholesome than Scot-
land. There are people hero from a variety of nations, and it is generally
agreed that it is the most wholesome place ever they were in. 1st. About
22 or 23 years ago the first settlers came to Pictou, viz : 5 or 6 families ;
about 17 years ago, about 30 families ; 15 years ago, 12 families. The next
reinforcement was ut the Peace. Now, as far as I can recollect, there are not
any heads of those families, male or female, yet dead, except one old
man. 2d.''l' For my own part, I do not rememb . that sickness has confined
me one hour to my bed since I came here.

IV. As to the severity of the climate : The winter is severe, indeed ; bu(
we are not naked or destitute of fire-wood. Some freeze to death, but thej
are generally drunkards ; some lose their toes and the skin of their fingers,
but they are generally fool-hardy. Accidents have happened to the mos*
cautious, but very seldom. Our severe weather is not so disagreeable no»
hurtful as the cold, wet, sleety weather at home; nor have we ever above

* Particular cases of delicate people omitted in this extract.

■- » -W^ W^!» "■ftfVp".'^Wfi ^JtT —

ILT JAMES MACQREaOR, B.D.

199

bugbear,
between

(me ; but
itb ease.
he -wbole,
,ed States

af December
1, may be se-

f it than nny
nd the south
intry, instead
•thward there
t Piotou, vii.,
liefly from the
year's trial, I
any man who
long the south

than in Scot-
From May
jreeable. No-

J)me than Scot-
lit is generally
1st. About
lor 6 families ;
les. The next
L there are not
kcept one old
^s has confined

k indeed ; but
[ath, but they

their fingers,
Id to the mop»
pagreeable noi

TO ever above

let.

Again, anothev strong objection is the difficulty of leaving
father, mother, relations, acquaintances, and country. To this,
the words of our Saviour are so plain and decisive an answer,
that it is a wonder that any one should, for a moment, enter-
tain that objection. Upon the one hand, his gracious promise,
" Every one that has forsaken houses, or brethren, or sisters, or
father, or mother, or wife, or children, or lands, for my name's sake,
shall receive an hundred fold, and shall inherit everlasting
life.** Upon the other, his righteous threatening, " He that
loveth father, or mother, more than me, is not worthy of me ;
and he that loveth son, or daughter, more than me is not worthy
of me; and he that taketh not his cross, and foUoweth after me,
is not worthy of me. He that findeth his life shall lose it, and
he that loseth his life for my sake, shall find it." But, after
all, I fear that this objection maintains its ground in the heart
with more force than is commonly suspected ; that natural and
strong attachment which they have to country and friends, and
of course, that reluctance (equally strong) to leave them, be-
sides their usual and uncommon power, acquire on this occasion
much additional force ; so that, under their influence, they re-
present to themselves this country much more gloomy and dis-
agreeable than it really is. They magnify, beyond measure, the
smallest difficulty that lies in their way to it, and create many
where there are none. I may apply to them the parable of the
man who married a wife, and could not come. Their hearts
are wedded elsewhere, and they cannot prevail with themselves
to come hither ; and, indeed, if the authority of the glorious
Redeemer will not move them, in vain shall I hope to prevail
by ray arguments. But of what use are such in the service
of Christ ? To what purpose do they call him Lord and Mas-

three nights of severe frost at once. It never fails to relax, and it generally
thaws gently for a few days after the third night of severe frost. But, at
any rate, our charming spring and summer make up fully for the severity of
our winter. I believe there is no part of the globe where there is a more
beautiful spring than in Nova Scotia. Upon the whole, if I had no induce-
ment to see old Scotland but its climate, I would never desire a Bight of it.

\',

200

BEMAINS OF THE

ter ? Did not he speak those words from a foresight of the
very case of Ministers going from Britain to America, and with
a special application to them ? Did he not interpose his au-
thority, and promise, and threatening, for their very sakes ?
and shall his word be without meaning or e£fect? It is certainly
a great shame for the Ministers of the more clear, free, and
joyous dispensations of the New Testament, to come so far be-
hind those of the Old. Levi could say unto his father, and to
his mother, " I have not seen him," neither did he acknowledge
his brethren, nor know his own children. I suppose it will be
necessary for the Synod to take considerable pains with young
men whom they appoint to America, that, if possible, they may
thoroughly undermine and remove this objection. One gen-
erous effort, could they be prevailed upon to make it, would
burst its shackles, and put them ever after in the way of duty
and comfort. And how much preferable would it be to do a
little violence to their feelings and affections for once, than to
be at times, while they live, subject to twinges of conscience,
for having refused a great and lasting duty ?

But I am afraid they will shield themselves from conscience
also. They may think, if they refuse to go to America,
they shall be as profitably employed in other parts of the vine-
yard. Others have refused before, and they see them not
otherwise than well, and they shall fare no worse. But I beg
leave to tell them, that herein they are widely mistaken.
Though the Master may employ them elsewhere, he must ac-
count their refusal a disobedience and offence, nor will he let
it go without chastisement. I am not inclined to tell them,
that hereby they endanger their souls, as to their eternal state,
though perhaps it might not be amiss for them, to consider
whether such disobedience may not be a token of the naughti-
ness of their hearts. I am sure that no servant of Christ ever
did or over will lose by his obedience, or yet gain by his diso-
bedience more than others. While the world stands, the Lord
will not only make a difference between him who serveth God
and him who serveth him not, but moreover he will make a

~ir

BEY. JAMES MAOaBEQOB, D.D.

201

of the
i with
lis au-
Bakes ?
srtainly
ee, and
far be-
, and to
ov?ledge
t will be
ti young
hey may
)ne gen-
it, would
r of duty
3 to do a
5, than to
(nscience,

great difference between him that serveth him peevishly, fro-
wardly, negligently, and him who eerveth him freely, gener-
ously, and punctually. For in contempt and scorn of all human
devices for ease and comfort, God will be merciful to the mer-
ciful, pure to the pure, and froward to the froward. Though
the Lord may not cast them out of the ministry, nor deprive
them of all success in it, yet they may expect that he shall
deal them out both comfort and success, with a sparing hand :
and it is not possible that they can have that abundant, full,
soul-cheering, and enriching joy and consolation which they
might enjoy were they generously to forsake father, mother,
friends, and country, for Christ's sake, and the gospel's.

Disobedience to appointments for America is now become so
common and fashionable, that I fear they will henceforth be
made little account of, so that it is hoping against hope for us
to expect a competent supply. But I must warn my young
brethren, whether they will hear, or whether they will forbear,
that the more the call to preach the gospel to the Americans is
neglected, it grows the louder, and the sin of turning a deaf
ear to it the greater. Christ now says to them with peculiar em-
phasis, " Will ye also refuse ?" And let them remember that
there is a cup of fatherly chastisement, a filling-up for the disobe-
dient children, as well as wrath for his enemies. No one can
say how long his patience may last, only it is not to be supposed
that he will defer so long to correct those as to punish these,
" You only have I known, therefore will I punish you." Let
them therefore take heed that they do not serve themselves
heirs to them, who have refused former appointments, lest they
get the cup to drink. Though it be administered by the hand
of a father, it may be very bitter. I am not fond of using so
much severity. I would much rather allure my brethren over,
or rather I wish they would of their own accord come cheer-
fully to the work of the Lord, without regarding consequences.
My dear young Brethren, let me recommend America to you.
Whatever it be to others, it is the best place for Ministers that
I know in the world. Only be prevailed upon to come. Yott

202

BEMAINS OF THB

will see that every thing that seemed against you will be really
for you. The very ignorance of the people will be unspeakably
in your favour j for there is every probability of your being
more successfui among such, and you will have a far better
opportunity of observing the success of your labour than if you
were to enter into the labours of others, or build where the
foundation was previously laid. I have been here above six
years, in as disadvantageous circumstances, I suppose, as any
whom the Synod ever sent to this continent; and though, indeed,
I have been in it, in weakness, in fear, in trembling, yet I ac-
count it the happiest thing that ever befel me, that I was sent
to America. I had my reluctance, my struggle ere I set off,
but I have reason to bless God while I live, that I was not suf-
fered to comply with the counsels of flesh and blood to stay at
home. I am sure that all the world would not keep you out of
America, if you only knew what it yields. O taste and see
that our God is good. Only believe, and you shall surely see
his glory, you shall see it far beyond what you can expect. He
will supply all your need according to his riches in glory by
Christ Jesus. He will grant you more of the unutterable and
glorious joy of faith in this wilderness, than in the most splen-
did cities of Britain. You shall indeed be partakers of the af-
flictions of the gospel. Let this be your joy, not your discour-
agement, for no suffering shall befal you here, but what shall
be measured out to you by infinite tenderness, love, and faith-
fulness, and attention to your ability to bear ; and withal coun-
terbalanced with exceeding joy. God will make all grace to
abound towards you, that ye always having all sufficiency in all
things, may abound unto every good work, being enriched in
every thing, unto all bountifulness to God's praise. I shall not
say that God is better in America than in Britain, but I mis-
take it, if you shall not find him better to you. ' '^

Reverend Fathers and Brethren, if, after all I can say, the
Synod cannot send, young men will not run ; our hope shall not
be lost, we shall not be cut off for our own part. We know who
made Isaiah to say, '' Here am I, send me }" who said, " Lo I

BBV. JAMES MAOGREOOR, D.D.

203

be really
jpeakably
)ur being
far better
[lan if you
^bere tbe
above six
ise, as any
gb, indeed,
5, yet I ac-
I was sent
8 I set off,
ras not suf-
d to stay at
) you out of
tste and see
1 surely see
jxpect. He
in glory by
itterable and
most splen-
srs of tbe af-
rour discour-
[t wbat sball
!, and faitb-
Iwitbal coun-
all grace to
Lcienoy in all
enricbed in
I sball not
i, but I mis-
lean say, tbe
lope sball not
Te know vrho
said, « Lo I

am witb you always, even to tbe end of tbe world." "We can
do all things through Christ Jesus who strengtheneth us. He
shall make worm Jacob to thresh the mountains and beat them
small. Our merciful and faithful High Priest has a most per-
fect knowledge of our situation, and his most abundant and
tender compassion for us will not suffer him to leave us unre-
lieved for one moment longer than our good requires. "
Lord, look down from heaven, and behold from the habitation
of thy holiness and of thy glory ; where is thy zeal, and thy
strength, and the sounding of thy bowels and of thy mercies
towards us?" They shall not be restrained.

Reverend Fathers and Brethren, I hope I shall obtain your
pardon, if any of you think I have written in a strain too keen.
My feelings and thoughts on this subject cannot be the same
with yours. I have been long alone. We have been repeatedly
disappointed. We fear we sball be so again. I know that the
objections which prevent our help are but trifles. I see the
misery of my fellow creatures without the gospel.

May the God of the whole earth bless you, and keep you.
Jehovah make his face to shine upon yon, and bo gracious unto
you. Jehovah lifib up his countenance upon you, and give you
peace. May the Spirit of wisdom and knowledge guide you in
all your deliberations, and second your appointments. May he
send forth labourers into his own harvest, and give them wil-
lingness of heart to go to the work of the Lord wherever he
sends them.

I am, Reverend Fathers and Brethren, your fellow-servant
in Christ'3 Gospel,

James MacGreoor.

Pictou, Sept. 2Qth, 1792.

.,K .,:■ 'Kc,^'^

..■ i

•t » < »

■>■ -v

-w^

?•

'■.;•*,.

ADDBESS

TO THB

U^flTED SECESSION SYNOD

» BBHAir or

THE LITERARY INSTITUTION AT PICTOU.

WRITTEM in THB TEAR 1824.

r. ' I

■*f

ADDRESS.

Fathers and Brethren, among tho various claims pre-
sented to you for the exercise of your liberality, I hope that
none will appear more just or pressing than mine. It comef
on behalf of a portion of the church nearly allied to yourselvesi
and whose opening prospects are very extensive. It comes for
your assistance to enlarge a seminary of education which we
have founded in Pictou for the advancement of literature in
general, but especially for providing ministers of the gospel for
a growing church in this extensive wilderness. Permit me
then to lay before you a plain and unvarnished statement of
some of our facts and prospects, to show you the justice and
urgency of my claim.

It is now about thirty-eight years since I was missioned by
the Associate Synod to Pictou, where my situation for some
years was so discouraging, that I believe an angel from heaven
could not have persuaded me that in my day there would be
occasion for the application I am now making. Pictou, equal
in extent to a large county, contained then nearly ninety fami-
lies, of various relictions denominations, but chiefly Presbyte-
rians, and so scattered that nowhere was one house to be found
near another. They had no school, no church, no mill, no road,
no bridge ; indeed they had scarcely any convenience. I could
view myself in no other light than that of an exile from social
enjoyments, not only for a while, but all my life ; but my des-

207

208

REMAINS or THB

pair of earthly comfortfl occasioned a more active application for
those that were spiritual. I have, however, enjoyed a good
Bhare of both. Pictou prospered far beyond my expectation.
It prospered more than any other part of the province, for the
Highland omigrauts hither gave notice to their connections at
home that they had the gospel, and these notices were the oc-
casion of turning the current of emigration towards Pictou,
and it has continued in that direction till almost every conveni-
eut spot is occupied. My congregation is now multiplied to
nine, three of which, however, are not under the inspection of
our Synod, as we could not supply them with ministers. The
district of Pictou now contains fifteen or sixteen thousand peo-
ple. We have a town, a good harbour, a court house, and jail,
schools, churches, mills, roads, bridges, and all the other con-
veniences which these imply. We have been at great toil and
expense in providing these establishments, but they are useful,
and necessary ; and though we must confess that such of them
as belong to this life have occupied an undue portion of atten-
tion and means, yet we have not wholly neglected those which
are more excellent and durable ; for besides our schools and
churches we have seven years ni^o founded the above Seminary,
though we knew, that it would be far above our ability to com-
plete it and endow it as we would wish. This measare was
long contemplated before it was undertaken. It was many
years talked of as a thing extremely desirable, could it only be
hoped for ; but comparing our finances and the necessary ex-
|K iises together, no serious hope could be entertained. But at
length, observing the gracious and munificent Head of the
Church, favouring other religious enterprises beym.il expecta-
tion, we began to hope that lie might also smMo up- fj curs.
Accordingly we took courage and began.

By the assistance of the Provincial Legislature and other
friend>s we have raised a decent and commodious building, and
procuveO .-. considerable philosophical apparatus, a printing
precs, mi ' i. c 'd beg'r.ning of a library. We expect some
periniiiucn^ assistance f -cm the Legislature, but not at all to thai

BIV. JAMI8 MAOQRiaOlt, D.D.

200

Ltlon for
a nood
RCtaiion.
, for tho
ictions at
e the 00-
s Pictou,
J conveni-
tiplied to
)eotion of
icrs. The
usand pco-
e, ond jail,
other con-
cat toil and

are useful,
loh of tbem
on of atten-
those vliich
schools and
-e Seminary,
ility to oom-
Ueasnre vras
k was many
jld it only bo

lecessary ex-

>ed. But at
ead of the

Di;\ oxpecta-

degree which the Institution would reqttiro to render it czten-
sivi' useful. For that part of it, which lir«J n«'firest our heart,
via., the study of theology, the peculiar preparfttioo of young
men for preaching the gospel, w ' can ezpt i n(\ assistance from
the Legislature, but only that part of it which is outumon to
all who receive a liberal education, nam( ly the languages and
the sciences. And if you consider what weight of influence
the Church of England possesses wherever she is establiohed,
as shf' is iiore, and how natural it is for establishments to en-
gi ..I •.

^p ^^ ^^ "^ ^^ ^P ^^ ^^ ^^

A whole leaf it unfortanately lost here.

[Tht; students] licensed have been there [in Cape Breton]
ever since they were licensed, and their labours have been ac-
ceptable, and I doubt not, profitable. Indeed the relief which
Cape Breton had already found from our Seminary, should
greatly console us for the toil and expense which it has cost uh.

But exclusively of all the places which I have mentioned,
Nova Scotia itself is of that importance, that it deserves and
imperiously demands that Institution for which I am pleading.
We have here sixteen congregations and several vacancies,
and had our Literary Seminary been sooner established, both
our congregations and vacancies would have been more nu-
merous. We have numbers of young and weak settlements
besides, which may be called vacancies, but because of their
poverty cannot for a considerable time maintain ministers.
These need the labours of ministers to train them up in the
way they should go, that they may not be misled and depart
out of it. For the assistance of these we have Missionary So-
cieties}, whose cherishing exertions will gradually strengthen
them till they become efficient congregations. The great body
of the people are Dissenters from the Church of England, and
I believe that the majority of these will be inclined to take
ministers from our Seminary.

If, then, you can couceivc the growing importance of Nova

Sootia and those regions in its vicinity which I have mentioned,
18*

210

BEMAINB OF THE

I trust you will see at once the utility and necessity of setting
our Institution upon a respectable foundation. But permit uie
to make a few remarks to prevent you from entertaining a mis-
taken idea of our strength for this undertaking, and of our need
of powerful assistance from abroad. Though the country to be
benefited by our Seminary be extensive, it is in the meantime
thinly inhabited, and in general not long settled ; nay, much of
it remains still unsettled, and therefore poor. It is not easy
for you to conceive the toil and hardship of a new settler in
providing a living for himself and family in a tremendous
American forest. He has not a spot whereon to build his house,
barn, and all his fences. Among the stumps and roots of the
trees cut down and burnt, he must raise provision for his
family. Add to these his share of public works, as roads,
bridges, court houses, &c., and you may conceive that he who
has undergone the toil necessary for these acquisitions, is sel-
dom able to part with much of his property to advance an In-
stitution like ours, even when it has his warm regard.

The value of education is not understood in British America,
hence a luke-warmness to support our Institution may be ex-
pected to exist. You will expect it to be extensive when you
reflect, that the above mentioned enthusiastic self-made preach-
ers decry all liberal education as a quenching of the Spirit, and
inconsistent with his teaching ', and not without boasting that
their labour is not in vain. In respect to this the influence of
the seminary itself Is working a favourable change, and will do
so more and more ; but we cannot hope that it will do so to a
great extent, unless it be supported so as to render it a con-
spicuous and attractive object.

Even in Pictou where our chief strength lies, the eff^ective
friends of the Academy are not what you would imagine from
its population. Were its whole population from the Lowlands
of Scotland, I do believe that we could carry on pretty well
without much foreign aid ; for we could depend upon the perse-
verance of their generosity. But the case is not so, for the ma-
jority of its people consbts of emigrants from the counties of

BBV. JAMES MAOQREGOR, D.D.

211

setting
mit lue
a mis-
ar need
ry to be
eantime
nuch of
not easy
ettler in
mendous
is house,
ts of the
i for his
as roads,
b he who
ns, is sel-
ce an In-

America,
lay be ex-
when you
le preach-
Ipirit, and
sting that
Ifluence of
|nd will do
do so to a
ir it a con-

[e effective

Lgine from
Lowlands

Lretty well
the perse-
ar the ma-

Lounties of

Inverness, Ross, and Sutherland, Now you know that those
are Preshyterians by birth, yet tliere is a lu cessity of f"or«iin<^
societies in the Lowl.inds to assist them in giving their iliil-
dren a common school education in their native country. Yuu
can easily conceive then that they will need the same assistance
here, and of course, that they have neither heart nor hand to
promote our grand design. Something may be expected of
their descendants, for they will be scholars, but of themseives
little or nothing. There are exceptions, but I speak of the
generality.

Here there is a large country filling up with inhabitants.
The natives will multiply fa.st, but we can receive emigrants
for ages. We can long find a place for your overflowings, for
our most populous districts can maintain twenty or thirty times
their present population. Let me therefore entreat you in the
bowels of the Lord Jesus Christ to take the state of this church
and country under your serious consideration, and grant us all
the assistance in your power for the enlargement of our Seminary
of education. In my opinion this is the portion of the church
of Christ which you are called to cherish, that province of his
kingdom which God hath committed to your peculiar cam —
next to your own. Over it you have hitherto watched with ten-
derness and solicitude, and much has it profited by the prudent
directions of your ecclesiastical courts. You have spent your
money in conveying ministers to it; and I believe that you
have followed them with your prayers to Him who can give the
increase, and that your labour has not been in vain in the Lord.
But these ministers will soon be numbered with the dead.
What then shall become of the church here ? " The Lord will
provide." He will doubtless, but he must provide by wise and
adequate means, and there cannot be missionaries continually
supplied from Scotland. Ere long the demand here will be so
great that it cannot be supplied thence, and besides general ex-
perience shows that native teachers will be more suitable than
foreigners. Christ will raise up ministers for his church here
within herself. Though the means appear wanting to uS; they

212

REMAINS OF THE

are not so to him ; the silver is his and the gold is his, and he
it is who inscribes on the heart, " It is more blessed to give
than to receive." When he chooses the means which his own
glorious sovereignty accounts most wise and adequate, I trust
that it will be a great satisfaction to you that he take you into
his employment; and appoint you a high and honourable station
in the work.

Here a vast population is to spring up, and a great propor-
tion of it descendants of Scotland. You help heathen and aliens,
you will surelj help those who are your own flesh. It must be
pleasant to you who sent the gospel to your countrymen here,
to afford effectual aid for preserving it to the millions of their
descendants in the ages to come. Here they will probably re-
main and increase to a thousand generations, perhaps to the
end of time, and the bounty you bestow now may extend to the
last of time. Many of you have near relations here. These,
their children, and their children's children, shall profit by the
abundance of your liberality or suffer by its deficiency. Were
a strong impulse now given to our Seminary it would probably
confer an ascendancy, a most profitable ascendancy on the
Presbyterian interest for many ages, through a great extent of
country, and vice versa if it does not succeed; the loss to the
church of Christ here will be immense. In my journeys in the
vicinity of this Province I have met at different times with fa-
milies, descendants of Presbyterian emigrants, who had never
seen a Presbyterian minister before, and I believe never have
since. When I have told them that I was a Presbyterian min-
ister they have looked at me with wonder, saying, " I never
saw a Presbyterian minister before, but both my parents were
Presbyterians ;" another, " I never saw a Presbyterian minister
before, but many a time have I heard my mother say they were
the best ministers in the world." Were our Seminary to fail,
myriads would have the same sad tale to tell. Even a few
years ago I preached in Cape Breton, where there were several
hearers, above twenty years old, who had never heard a sermon
or seen a minister before. I am credibly informed that there

■«»

BEY. JAMES MAOOREOOR, D.D.

218

, and he
i to give
his own
B, I trust
you into
le station

t propor-
nd aliens,
t must be
aen here,
8 of their
obably re-
ps to the
end to the
I. These,
Dfit by the
y. Were
1 probably
jy on the
extent of
loss to the
leys in the
IS with fa-
|had never
lever have
rian min-
"I never
•ents were
|n minister
they were
iry to fail,
Iven a few
re several
a sermon
;hat there

are within the bounds of the United States, people who never
heard of Christ, who yet are descendants of emigrants thither
from Europe, perhaps from Britain, since the days of Columbus.

Fathers and brethren, the lines have fallen unto you in pleas-
ant places. You have plenty of ministers, books, and schools,
nay, and of universities too, all provided and reduced to system
before you were born. It is far otherwise with us. The most
flourishing part of America is not yet arrived at manhood, but
other parts are in mere childhood. In the United States there
are many colleges, but not half so many as they need. In every
two or three years we read of the formation of a new col-
lege. There government patronizes learning without showing
a predilection for one section of Christians more than another,
and there wealthy and public spirited farmers and merchants
are frequently making donations of five, ten, twenty, and forty
thousand dollars to such or such a college. We possess not
these advantages ; but you are our friends, you are able and
willing to help us, could wo only enable you to realize our
situation. And doubtless some of you are acquainted with
wealthy gentlemen of a generous disposition, who, had they a
hint of our need, would send us acceptable donations. May
God grant you wisdom from above to consider our Institution
in its various bearings, with that impartiality, respecting other
claims on your charity, which just views of the interest of Christ
and of perishing sinners will dictate, and may he grant you to
act accordingly.

Note. — But it is not merely a Divinity Hall or Theological
Seminary such as you need, that we are forming; it is rather
a college where our young men may learn what you learn at
the universities, before they attend the Divinity Hall, for
we have no other place where they can learn any branch
of education above a grammar school. We wish for the means
of a liberal education to enable our descendants to fill every
useful office in society respectably, as well as that of the
ministry. We are aware that to her superiority of learning,
Scotland owes no small part of the distinguished character

214

BEMAINS OF THE

which she holds among the nations, both for the arts which
conduce to comfort and ornament in this life, and for her
higher degrees of morality and piety, which never end, and
we are anxious to have our posterity partakers of the same
privileges.

V V

. I

*■

*,.■

"THE PKOSPERITTOP THOSE WHO LOVE JERUSALEM."

A SERMON

PREACHED AT THE OPENING OF THE SYNOD

OF THE PRESBYTERIAN CHURCH

OF NOVA SCOTIA,

28th June, 1825.

\j^

\ 1

)

SERMON.

Preached at Pictou, at the Opening of Synods June 28^A, 1825.

Psalm cxxii. 6. — "They shall prosper that love thee."

The glory of the Lord shall endure for ever, he rejoiceth in
his works. He directs with an unerring hand every being in
his vast dominions for the most wise and holy ends ) or, in
other words, for his own glory and the good of the universe.
He is never disappointed in his purpose, and never needs to
say of anything with regret. This has not answered my design.
But still he is more eminently glorified in some of his works
than in others, and he rejoices more in some than in others ac-
cordingly. '< All these things hath mine hand made, and all
these things are mine, saith the Lord ) but to this man will I
look, even to him that is poor and of a contrite spirit, and who
trembleth at my word." God has a peculiar delight in his
people, and Will bless them with prosperity. " The Lord's por-
tion is his people, Jacob is the lot of his inheritance." God
loves his Church, and will bless all its members with temporal
and eternal happiness. '' Godliness is profitable unto all things,
having the promise of the life that now, is, and of that which
is to come."

Jerusalem, the object of love mentioned in the text, is an

emblem of the Church, both militant and triumphant. The

Psalmist says, " As the mountains are round about Jerusalem,

80 the Lord is round about his people from henceforth even for

19 217

218

HEMAINS OF THE

>»

ever." Paul says, " The Jerusalem which is above is free,
which is the mother of us all." The gospel Church is hea-
venly in its nature and tendency. John the divine saw a
" new Jerusalem coming down out of heaven from his God."
" Him that overcometh will I make a pillar in the temple of
my God, and he shall go no more out : and I will write upon
him the name of my God, and the name of the city of my
God, which is new Jerusalem, — and my new name."

Jerusalem was long the metropolis of the peculiar people of
God ; where king David dwelt, and the kings of his race, for
many generations. It is often called the Holy City, for there
were the temple and the altar, and there was performed the
principal part of the service of God, according to the law of
Moses. It was a city greatly respected of God, and for its sake
he saved, at different times, its rebellious people. Even when
the ten tribes revolted, it was for Jerusalem's sake, as well as
for David's sake, that he reserved two tribes for Rehoboam. It
was also greatly respected by all good people. They sang, " In
Judah is God known, his name is great in Israel. In Salem
[that is, in Jerusalem] also is his tabernacle, and his dwelling-
place in Zion." And in the captivity, they sung, " If I for-
get thee, O Jerusalem, let my right hand forget her cunning.
If I do not remember thee, let my tongue cleave to the roof of
my mouth, if I prefer not Jerusalem above my chief joy."
Jerusalem was noted for good and for evil. There lived many
of the saints and holy prophets, who were che ornaments of the
ancient church, but there many of them were slain. There
our blessed Saviour often preached, and honoured the temple
with his presence, but there he was crucified. There also was
Stephen, the first Christian martyr, stoned to death. " Jeru-
salem, Jerusalem, thou that killest the prophets, and stonest
them that were sent unto thee," &c.

It is from Jerusalem that the New Testament dispensation
of the gospel has issued to us, and all the iiations of the Gen-
tiles, according to the ancient propheciei, : " Out of Zion shall
go forth the law, and the word of the Lord from Jerusalem."

REV. JAMIS MAOaREOOR, D.D.

219

is free,
I is hca-
8 saw a
8 God."
smple of
ite upon
by of my

people of

J race, for

for there

)Tmed the

he law of

or its sake

ilven when
as well as

oboam. It

r sang, " In
la Salem

;8 dwelUng-
« If I for-
r cunning,
the roof of
Bhief joy."

[lived many
lents of the
kin. There
the temple
jre also was
« O Jeru-
land stonest

[dispensation
]of the Gen-
If Zion shall
Ijerusalem."

And though now for many generations it hafl been trodden un-
der foot of the Gentiles, yet the time of the Gentilca shaK >
fulfilled, and then it shall again be holy, for " the Lord will yet
comfort Zion, and he will yet choose Jerusalem." The spurk
now rekindled at Jerusalem will never be quenched. We trust
that God in his love is now returned to Jerusalem, and that it
will dwell from generation to generation.

Our text promises prosperity, that is, all good or happiness to
the lovers of Jerusalem, viz., the gospel Church, the ordinances
of God, the kingdom of Christ, and the cause of truth, the
means of glory to God and eternal happiness to men. Here I
shall make a few observations on Jerusalem, as typical of the
gospel Church, the lovely object presented in the text, also, on
the character described by the phrase, <' that love thee," and
the prosperity promised to it.

1. Jerusalem contained the temple, the house of God. V.
1. ** I was glad when they said unto me. Let us go into the
house of the Lord." In the New Testament, the Church of
God is frequently called his house. Paul says to Timothy,
*' That thou mayest know how to behave thyself in the house
of God, which is the Church of the living God, the pillar and
ground of the truth." Again, " having an high priest over the
house of God, let us draw near, with true hearts, in full assu-
rance of faith." And again, " whose house we are, if we hold
fast the beginning of our confidence, steadfast unto the end."
In this Church, God, the Father, the Son, and the Holy Ghost,
dwells in a manner still more delightful and exalted than in
Solomon's temple. He bestows upon it more light and comfort
and endearing communion. It is vastly more extensive. Its
safety, stability, and dignity are more eminent. Who can con-
ceive the free and confident access to God, the security, the
beauty, the honour, the blessedness of every rational being with
whom Jehovah dwells, as the God of love and peace. . " My
God shall supply all your wants, according to his riches in glory
by Christ Jesus." " Behold, the tabernacle of God is with
men, and he will dwell with them, and they shall be his people.

220

REMAINS OF THE

and God shall be with them and be their God ; and God shall
wipe away all tears from their eyes, and there shall bo no more
death, neither sorrow nor crying, neither shall there be any
more pain."

2. In Jerusalem were the public ordinances of God's wor-
ship. << Whither the tribes go up, the tribes of the Lord, unto
the testimony of Israel, to give thanks to the name of the
Lord." These ordinances are the means whereby a gracious
and merciful God brings back apostate and self-ruined sinners
to serve and enjoy him in time and in eternity. These have
all a reference to the death of Christ, the only sure foundation
of hope for lost sinners. Under the Old Testament, his death
was displayed by the annual sacrifices that were offered up, not
only on many solemn occasions, but every morning and even-
ing on the altar before the temple, ever showing the deatl of
Christ as the real atonement. In the New Testament, we have
a true historical account of the death of Christ, the antetype
or substance of these types, the only glorious, efficacious atone-
ment for sin. The principal means whereby Christ and the
benefits of this atonement are received by believing sinners, are
the reading of the word, the faithful preaching and hearing of
the gospel, the sacraments, and prayer. TL'" energy of the
Holy Spirit accompanying these means, convinces sinners both
of their sin and misery, converts them to Christ, and *' builds
them up in holiness and comfort through faith unto salva-
tion."

3. Jerusalem was the seat of civil justice. " There are set
thrones of judgment, the thrones of the house of David.''
The reference to the house of David seems to be, on this ac-
count, that David established order in the nation upon a better
and more stable foundation than that was before. David ruled
over all Israel, and David executed justice and judgment unto
all his people. But of the son of David, it was said, " Be-
hold the days come, saith the Lord, that I will raise to David
a righteous branch, and a King shall reign and prosper, and he
jhall execute judgment and justice in the earth. In his days.

REV. JAMK8 MACOREOOR, D.D.

\ all all

more
be any

!b wor-
:d, unto

1 of the
gracious

Binners
)se have
undatlon
ills death
i up, not
nd even-
dcatl of
, we have

antetype
3U8 atone-
i and the
nners, are
loaring of
jy of the
iners both
id « builds

Lto salva-

[re are set
David."
|)n this ac-
3n a better
kvid ruled
Itnent unto
[said, «Be-
|e to David
aer, and he
his days,

Judah shall be saved, and Israel shall dwell safely, and this is
the name whereby he shall be called, Jeuovah our 11ioiit«
X0USNES8." The right and systematical administration of jus<
tice in public and in privato, is one of the greatest privileges
of civil society, and the world owes it chiefly to the gospel of
Christ. Injustice, oppression, and cruelty rule with a fearful
sway among the heathen nations. I believe it may be said with
truth, that the worst of the christian kingdoms have better
law and more equal administration of justice, than the best
of the heathen kingdoms. And, doubtless, the purer that the
Christianity of any nation is, the better will justice be admin-
istered.

4. Jerusalem was built with beauty and symmetry. " Jeru-
salem is builded as a city that is compact together." Thid is
an emblem of the beautiful order established in the Church of
Christ. Another foundation of the Church can no man lay,
than that is laid, Christ Jesus. This is the foundation of the
apostles and prophets, on which the Ephesian believers were
built, where " Jesus Christ is the chief corner stone," " iu
whom all the building, fitly framed together, growcth into an
holy temple in the Lord." John says, " I saw the Holy City,
New Jerusalem, coming down from God out of heaven, pre-
pared as a bride for her husband." He describes its founda-
tion, the wall, the street, its gates and its glory, in very beau-
tiful language. The most eminent attribute of the Church is
holiness. This is its beauty. Its officers are holy, and its
members are holy. Nothing unholy should ever enter within
its pale. I cannot speak particularly of its doctrine and wor-
ship, discipline or government.

II. I shall now make a few observations on the character
here described by the love of Jerusalem.

1. This love implies a perception of the beauty of Jerusa-
lem, that is, of the spiritual beauty of the Church. The beauty
of truth and holiness being the beauty of the Church, a spiritual
discernment is necessary to perceive it. Therefore the natural
man, who goes about to establish his own righteousness, can
19*

.*,..s .;JS^

222

REMAINS or THE

admit no tnio idoa of it into his mind. His blindod mind can
see no beauty in Christ himself, tho glorious Head of tlic
Church, though " ho is fairer than tho children of men," tho
tost and criterion of all beauty. He may be a member or offi-
cer in tho Church, but he will be unfaithful and traitorous in
his employments. He may be zealous to promote his party,
nay, he may stand at his post so as to escape the censure or
suspicion of his fellows, yet, like Judas, he betrays the Son of
Man with a kiss into tho hands of sinners. But when it pleases
God, who commanded light to shine out of darkness, to shino
into his heart, every thing is seen in a now light. God is seen
to be light and love and life. His law is seen to be holy, just,
and good. The plan of salvation is discerned to be tho fruit
of infinite wisdom, love, and grace. Christ is beheld " fairer
than tho sons of men," " white and ruddy, the chiefest among ten
thousand and altogether lovely." Of course the Church is seen
to be " the perfection of beauty." There is such a close con-
nection between Christ and the Church, that he who sees bcnuty
in the one sees it also in the other, and he who loves the one
must love the other also. He is her head and she is his body,
his fulness, and thus mutually suiting each other,^ they reflect
a glory on each other. Thus the light of tho Spirit discovers
the beauty of the Church, and produces lovo to it.

2. This love is the second great commandment of the law
like untc the first. The first commandment is, " Thou shalt
love the Lord thy God with all thy heart, and with all thy
mind, and with all thy soul, and with all thy strength." This
is the root of " the second, which is like unto it, Thou shalt
love thy neighbour as thyself." Every man being our neighbour,
this is a love to all mankind, however sinful or degraded. All
men are susceptible of eternal happiness, and we are bound to
promote that happiness by every means in our power. If they
are remarkably depraved and degraded, our pity should be ex-
cited the more powerfully. Christ received sinners, and ate
with them. If again they are formed after the image of God,
-we are bound to have a delight or cumplacenoy in them on ao-

K£V' JAMBH MACOREOOR, D.D.

22o

nind can
i of the
jcn," the
r or offi-
torous in
lis party,
ensure or
10 Son of
it pleases
, to shino
iod is seen
holy, just,
e the fruit
Id "fairer
among ten
rch is seen
close con-
sees beauty
!S the ono

his body,
,hey reflect

discovers

)f the law
?hou shalt
[th all thy
ih." This
?hou shalt
{neighbour,
ided. All
bound to
If they

lid be ex-
Is, and ate

re of God,
lem on ao-

count of that imago, and so to promote their good by every
work of love, 'i'hese are *< the saints in the earth, the excel-
lent, in whom should bo all our delight."

This law of lovo was originally written on the hearts of our
first parents, and constituted an eminent part of the image of
Ood in them, and of their happiness in the enjoyment of him.
But sin and death expelled it from their hearts, and now it is
not to be found by nature with one individual of the race of
Adam. " The carnal mind is not subject to the law of God,
neither indeed can be." This, then, is the law written on
the heart by the Spirit of God, according to the promise, " I
will put my laws in their minds, and write them on their hearts."
By this writing the believing soul is qualified for the exercise
of love towards God and man, and especially towards the church,
"the household of faith." This love is the same with Paul's
charity, which ho recommends to the Corinthians. 1 Cor. xiii.
4-8. It is the same with the Apostle John's lovo to the breth-
ren, (1 John iii. 14,) his distinguishing mark of a living chris-
tian. It is the same with Christ's special coBimandment of mutual
love. John xv. 12. " This is ray commandment that ye love
one another, as I have loved you," and his new commandment.
" A new commandment I give unto you, that ye love ono
another; as I have loved you, that ye also love one another."
To all this we should add the words of the Apostle €Tohn :
" By this we know that we love the children of God, when we
love God and keep his commandments. For this is the love
of God, that we keep his commandments, and his command-
ments arc not grievous."

3. It includes in it a sincere, steady, and ardent attachment
to the cause of truth, of Christ, and the gospel. The inspired
prophet says, " Love the truth and peace." For the illus-
tration of this observation, I refer you to the example of Christ
and the Apostle of the Gentiles. Christ came not to do his
own will, nor to seek honour for himself. He came to do his
Father's will, to honour his Father, and to give his life a ransom
for many. Ho came also to bear witness to the truth^ the

224

REMAINS OF THE

) i

great truths of the gospel. John xviii. 87. In puhlio and
in private, with unexampled labour, patience, and self-denial,
he taught the truth, and nothing but pure truth. He taught
it in the face of every species of contradiction, opposition, and
persecution, in the face of censure, reproach, insolence, malice,
and cruelty. "I have preached righteousness in the great
congregation j lo, I have not refrained my lips, Lord thou
knowest. I have not hid thy righteousness within my heart ;
I have declared thy faithfulness and thy salvation ; I have not
concealed thy loving kindness and thy truth from the great
congregation.'' His whole conduct was exactly agreeable to
his doctrine. In the most trying and critical situations of his
life, there was no deviation from his public instruction. One
was consistent with the other, and both with truth. The ma-
licious industry of his enemies could not convict him of sin.
" I find no fault in him." The world never saw an example
of spotless preaching but his own. On his trial before the
Sanhedrim, being adjured by the High Priest, to declare if he
was the Son of God, he boldly said, I am, though he k;'3w per-
fectly that death would be the consequence. And he added,
" Hereafter ye shall see the Son of man sitting on the right hand
of power, and coming in the clouds of heaven."

Paul, after the example of his blessed Master, persevered in
a steady and undeviating course of zealous attachment to the
cause of gospel truth. His labours were as constant and un-
wearied, as if he hoped to convert the world by his own exer-
tions ; and his prayers to God for the prevalence of truth were
as earnest and incessant as if he laboured not at all. He
thought nothing of toil, aflSiction, reproach, and persecution, if
he could only advance his master's cause. 2 Cor. xi. 24 — 29.
" Of the Jews five times I received forty stripes but one, thrice
was I beaten with rods, once was I stoned, thrice I suffered
shipwreck, a night and a day I have been in the deep ; in jour-
neyings often, in perils of waters, in perils of robbers, in perils
by mine own countrymen, in perils by the heathen, in perils in
the city, in perils in the wilderness, in perils in the sea, in

REV. JAMES MACQREGOR, D.D.

225

ilio and
-denial,

taught
Lon, and

malice,
le great
►rd thou
y heart j
have not
he great
eeable to
ns of his
)n. One

The ma-
m of sin.

example ■
)efore the
ilare if he
ki?3W per-
he added,
•ight hand

severed in
ent to the
t and un-
own exer-
ruth were
all. He
ecution, if
24—29.
one, thrice
I suffered
p ; in jour-
8, in perils
n perils in
,he sea, in

perils among false brethren ; in weariness and painfulness, in
watchings often, in hunger and thirst, in fastings often, in cold
and nakedness. Beside these things that are without, that
which Cometh upon me daily, the care of all the churches.
Who is weak, and I am not weak ? Who is offended and I
burn not ?" Acts xx. 20 — 25. " I kept back nothing that
was profitable unto you, but have showed you, and taught you
publicly and from house to house, testifying both to the Jews,
and also to the Grreeks, repentance toward God and faith toward
our Lord Jesus Christ." And when he was ready to be offered,
and the time of his departure was at hand, he could say, (2 Tim.
iv. 7, 8,) " I have fought a good fight, I have finished my course,
I have kept the faith."

III. We shall next consider the prosperity of those who love
Jerusalem. " They shall prosper." The great Jehovah has
promised them prosperity, and they shall have it. " No good
thing shall he withhold from them." They shall have enough
of the good things of this life, and in the life to come fulness
of joy and pleasures for evermore, for " Godliness is profitable
unto all things, having the promise of the life that now is, and
of that which is to come." But they may not have what the
world calls prosperity, for " they are not of the world." They
may have but a slender share of its enjoyments, such as ease,
wealth, power, and honour. There are men enough belonging
to the world, to engross more of these than the world affords.
It is a spiritual prosperity which God has promised to them who
love Jerusalem. Of spiritual ease, wealth, power, and honour,
they shall have abundance. God will extend peace to them
like a river, though they be poor in this world. The pleasure
of the Lord prospered in the hand of Christ, though he was
crucified. Though Paul and his associates were hungry, and
thirsty, and naked, and buffetted, and without any certain
dwelling-place, yet they not only prospered, but triumphed, and
that always.

" 1. It is no small part of their prosperity, that they live, in
a great measure, above both the smiles and the frowns of the

r*w^,7:«M^"fl>lf-'

226

REMAINS OF THE

world. They are " crucified to the world, and the world to
them." Their desire is " having food and raiment, therewith
to be content." Though their natural sympathies and sensi-
bilities be equal to other people'B,yet they are taught of Christ
to deny themselves, to " take up their cross, and follow him,"
nay, to " take pleasure in infirmities, in reproaches, in necessi-
ties, in persecutions, in distresses for Christ's sake." " Their
treasure is in heaven, and therefore their hearts are there also."
They " seek those things that are above, where Christ sitteth
at the right hand of God." They "set their affections on
things above, not on things on the earth." Their " life is hid
with Christ in God."

2. Much of their prosperity consists in the growth of their
grace and its evidences. The Holy Spirit dwells in them, to
sanctify them, by mortifying their members which are upon the
earth, and renewing them in the spirit of their minds. He
who implanted in them the love of truth, will enable them to
grow in the knowledge and faith of the truth ; and faith will still
continue to work by love every good work and word. It will
strengthen the hope of eternal life, the joy and peace of believ-
ing, lowliness of mind, meekness, and every excellent disposi-
tion, which again will increase the activity of the soul in every
duty. For example, a supreme love to God will incite the mind
to great acti/ity in everything, whereby he may be glorified.
A strong love to the souls of men will incite to greater activity
in the use of all means to circulate the knowledge of ii .^aiong
mankind. This is prosperity. This activity has its reward.
« The hand of the diligent maketh rich." « The soul of the
diligent shall be made fat."

3. Much of their prosperity lies in communion with God
through Christ. Neither in this world nor in the next is there
any enjoyment, like the enjoyment of God. As the love of
God and the Church are substantially the same, so be who
loves the Church of God will enjoy the God of the Church.
He tastes and sees that God is good, answering prayer, accom-
plishing promises. Love will cause him to improve more earn-

BEV. JAMES MACQREQOil, D.D.

227

vorld to
lerewith
id sensi-
,f Christ
w him,"
I necessi-
« Their
ere also."
3t sitteth
utions on
ife is hid

I of their

them, to
> upon the
nds. He
le them to
h will still
. It will

of believ-
it disposi-
^1 in every

the mind
glorified.

ir activity
ii uiuong

;8 reward.

»ul of the

I with God
tt is there
|e love of
to he who
|e Church,
er, accora-
aore earn-

estly that access with boldness, yet with reverence, unto a gra-
cious God through Christ, which the gospel reveals ; and every
real approach to God makes him holier and happier. '' It is
good for me/' says Asaph, "that I draw near to God. My
meditation of him shall be sweet. I will be glad in the Lord."
And so " I have loved the habitation of thine house, and the
place where thine honour dwelleth." It is good and sweet,
above all earthly things, to hear his voice, to pray to him, to
praise him, to trust him, and obey him. It is to our unspeak-
able dishonour and loss that we have so little relish and expe-
rience of these sweet things.

4. We subjoin, in a word, that a very agreeable part of ^heir
prosperity consists in communion with one another. << I was
glad when they said. Let us go into the house of the Lord."
Why was he glad ? Because of their company, they were the
best of company j because of their converse, it was most agree-
able ; and because of their errand, '< to give thanks to the
name of the Lord." "Did not our hearts burn within us while
he talked with us by the way, and opened unto us the Scrip-
tures ?" " That which we have seen and heard declare we unto
you, that ye also may have fellowship with us ; and truly our
fellowship is with the Father, and with his Son Christ Jesus."
Did infidels know the delights of christian communion, they
would lay down their infidelity in a moment. Wrangling
christians and contentious divines would ^.o the same. " We
took sweet counsel together, and walked to the house of God in
company," they would substitute for " strife and debate."

We come now to the application.

1. Hence see that the enemies of the church must be misera-
ble and perish. There can be no prosperity to the haters of
Jerusalem. " There is no peace, saith my God, to the wicked."
God saith of Jerusalem, " I will be unto her a wall of fire round
about." How certain, and how terrible the destruction of those
who attack them who are thus defended I Again, " I will make
Jerusalem a cup of trembling unto all the people round about ;
when they shall be in the siege both against Judah and Jerusa-

228

BEMAINS OF THB

. i '

)

lem. And in that day will I make Jerusalem a burdensome
stone for all people, and all that burden themselves with it
shall be cut in pieces, though all the people of the earth be
gathered together against it." A powerful host will be crushed
as surely as a feeble individual.

2. How dreadfully they shall be disappointed at last, who
flatter themselves that they are friends of the church, but are
not I '' The Lord seeth not as man seeth, for man looketh to
the outward appearance, but the Lord looketh to the heart."
Hypocrites, whether in palaces or dung-hills, shall be involved
in this fearful disappointment. " Fearfulness shall surprise the
hypocrite." Little did the rich man in the parable expect to
'' lift up his eyes being in torment." Little did Caiaphas and
the rest of the court, who condemned our Saviour, suspect that
they were an abomination in the sight of God. There are
many enemies to the church now, who have as little suspicion
of it as any of us all. Satan is still " transformed into an an-
gel of light," and it is no wonder if his ministers are trans-
formed into the ministers of Christ. We need to look to
ourselves. Ministers are unavoidably engaged in religious ex-
ercises, and under a necessity of appearing religious, and they
may mistake this for religion itself. But all this is perfectly
consistent with heart enmity to the real, spiritual, and holy in-
terests of the church. " Put me, I pray thee, into one of the
priests' offices, that I may eat a piece of bread." Their end shall
be according to their works.

3. If we mean to have real and listing prosperity, we must
love the church and the cause of Christ. " The^/ shall prosper
that love '.hee." Other prosperity we may have or we may not.
It has been denied to many, who had the fairest prospects, and
the h'^.Jo grounds of having it secured. At all events we ^an
secure it but for a moment, for it will take to itself wings, and
fly rtway as an eagle toward heaven. But this prosperity shall
grow like the oak, planted by the side of the river, or like the
stream itself flowing toward the ocean. '< Rejoice ye with Jeru-
salem, and be glad with her all ye that love her; rejoice for joy

-.. y^..

REV. JAMES MACOREOOR, D.D.

229

lurdensome
es with it
e earth be
he crushed

it last, who
roh, but are
1 looketh to
the heart."
be involved
surprise the
lie expect to
jaiaphas and
suspect that

There are
tie suspicion
id into an an-
srs are trans-
i to look to
religious ex-
ms, and they

is perfectly

and holy in-
one of the

eir end shall

|ity, we must
Ishall prosper
• we may not.
Irospects, and
Ivents we ^^an
|lf Tvings, and
bsperity shall
r, or like the
l^e with Jeru-
lejoice for joy

with her, all ye that mouin for her, that ye may suck and be
satisfied with the breasts of her consolations ; that ye may milk
out and be delighted with the abundance of her glory. For
thus saith the Lord, Behold, I will extend peace to her like a
river, and the glory of the Gentiles like a flowing stream ; then
shall ye suck, ye shall be borne on her sides, and be dandled on
her knees. As one whom his mother comforteth, so will I
comfort you, and ye shall be comforted in Jerusalem. And
when ye shall see this, your heart shall rejoice and your bones
shall flourish like an herb." In another place, God says, " Oh
that thou hadst hearkened to my commandments ! then had
thy peace been as a river, and thy righteousness as the waves
of the sea. Thy seed also had been as the sand, and the off-
spring of thy bowels like the gravel thereof, his name should
not have been cut off, nor destroyed from before me." Here
is a defect of duty preventing prosperity, a defect of love to God
and to his church.

Here let me mention a few sins of which we are in
danger :

1. Sloth. To Christians and ministers, God says with pecu-
liar emphasis, " Whatsoever thy hand findeth to do, do it with
thy might." The responsibility of those who preach the gospel
is the greatest on earth. The souls of perishing sinners are
unspeakably precious. God the Son purchased sinners with
his own blood. He orders his messengers thus, " Preach the
gospel, be instant in season and out of season." If a soul dies
by the negligence of the watchman, "his blood," says God, "will
I require at the watchman's hand." Thy soul shall go for hia
soul. How appalling is the thought of so many negligent, un-
faithful ministers, leading their numerous hearers in the broad
way to everlasting destruction ! Isa. Ivi. 10, 11. "The watch-
men are blind, they are all ignorant, they are all dumb dogs,
they cannot bark, sleeping, lying down, loving to slumber.
Yea, they are greedy dogs, that can never have enough, and
they are shepherds that cannot understand, they all look to

their own way} every one for his gain from his quarter." Paul,
20

230

REMAINS OP THE

viewing the vast importance of the ministry, cries out, " Who
is sufl&cient for these things?" And if we consider the infinite
importance of eternal salvation and eternal damnation, it will
make us shudder at neglect of public duties, or our slight per-
formance of them. " Moreover it is required of stewards that
a man be found faithful." Alas! how many of us think it
enough to be at our post some way 1

2. Selfishness, or a seeking our private interest to the ne-
glect of the public good. Nothing of this disposition is to be
seen in the example of our Master. Ho " came not to do his
own will, but the will of him that sent him." He lived wholly
for others and died wholly for others ; and to every follower of
his, he says, " Let him deny himself, and take up his cross and
follow me." In conformity to this direction, Paul and his com-
panions could say, " We take pleasure in aflBictions, in re-
proaches, in persecutions for Christ's sake." Can we say so too ?
It may be said, we live in more civilized times. If so, we have
the less excuse for neglecting the public for our private interest.
We live not onl) in civilized times, but in times of unexampled
religious charity and generosity. Great are the exertions now
made both by individuals and societies to make the gospel of
Christ known throughout the world; and great is their success.
If I mistake not, this Province is none of the foremost in this
work of love. What is the reason ? Can we ministers declare
before the Searcher of hearts, that we are not in fault ? Can
we appeal to him that we have set an example of generosity
before our congregation, (all that I mean by an example of
generosity is merely this, that we contribute so much as will
convince an honest man who knows our circumstances, that we
are hearty in the cause ;) and that we urge our own congrega-
tions to set the same example before the rest of the Province? If
we do, then we are not to blame. But if selfishness is really our
character, that is, if we are afraid to give a little of our money,
and to urge our congregation to give of theirs, lest they should
not pay ourselves so well, or lest we should offend their selfish-
nem, then we are deficient m the love that is in our text, aud

•, 4:uA(i-.,

*«

BEV. JA1<I!£S MAOOBEOOR, D.D.

231

t, " Who
e infijiite
ti, it will
light per-
ards that
think it

) the ne-
m is to be
; to do his
red wholly
ollower of
I cross and
d his com-
ins, in re-
say so too ?
10, we have
te interest,
nexampled
srtions now
J gospel of
sir success,
bost in this
;erg declare
ult? Can
generosity
ixample of
,ch as will
les, that we
congrega-
■ovince? If
s really our
|our money,
;hey should
eir selfish-
ir text, and

forfeit the prosperity promibad. Here I shall mention two
societies, which selfishness, if it le not excessive, will support:
1st, The Bible Society. It is now become so extensive and
fashionable, that any man who wishes to maintain a character
for religious zeal will aid it, for fear of being thought a churl
or a miser. 2d, The Sabbath-school Societies. Their object
is the religious instruction of our own children, so that what we
give to support them scarcely goes away from ourselves.

But here in Nova Scotia, I may say here in Pictou, are two
orphans, cast upon the care of Providence, struggling for life,
and stinted in their growth, not likely for a long time to attain
to a manly stature, or to make firm and dignified exertions for
the public good, for want of that charity, which " seeketh not
her own" and " thinketh no evil." I mean the Academy with
the Divinity Hall, and the Domestic Missionary Society. The
great utility of the first of these is no longer doubtful. Its
students have distinguished themselves not in the pulpit only.
The Legislature has shown its regard so unequivocally, that a
permanent provision to a considerable extent [is made for its
support,] if it be not prevented by the slackness and coldness
of those who are its supposed friends. We may well suppose
that the Legislature will expect that its professed friends will
show a hearty attachment to it both by their own support, and
by soliciting aid from others. Why should the Legislature
support it, if they see no person caring for it but the Trustees ?
Its respectability is evidently necessary to the prosperity and
permanence of the Presbyterian Church. Presbyterians ought
to be una jimous and warm in its support. But they are not so.
Numbers of them are as desirous of its overthrow, as any high-
flying churchman can be. It is the more needful, therefore,
that we should give it our cordial support. If it be asked, what
can we do ? [I answer,] We can open our eyes to the wants
of the church and of the country in which we live. We can
lift up our hearts in prayer tv the Father of lights, the possessor
of heaven and earth, to sho\( it his favour. We can recom-

232

REMAINS OF THE

i*'

mend it publicly and privately to the favour of others. We
can do more than we have done to recommend it to the Legis-
lature.

The Domestic Missionary Society is very weak. Our out-
skirts, the destitute settlements in this and the neighbouring
Provinces, greatly need that we should " look not every man
on his own things, but every man also on the things of others."
These have had no opportunity of knowing the value of the
gospel, they have not been brought to order and organization,
BO as to co-operate in supporting the gospel occasionally or
statedly. Preachers cannot give their labours for nothing.
Are we to remain contented with this state of matters ? Is every
minister to look to his own congregation and no farther ? This
is not the [course followed by] the prosperous parts of the
church, nor by zealous Christians at home or abroad.

3. Party Spirit. Where love is deficient, zeal for truth
degenerates into zeal for a party. Then the great aim will be
to raise our own party, and depress the opposite. The evil of
our own party will not be seen or suppressed, nor the good of
the opposite seen or encouraged. Strife and debate, and every
evil work will be generated. Many cannot bear the slightest
personal injury without retaliation. Every injury will be con-
sidered as intentional, and every opportunity of revenge studied.
Hence come irritating allusions, and sarcastic expressions, whicli
gender a bitter spirit. And hence on the other hand a readi-
ness to find allusions, where none existed, and to wrest harm-
less expressions to an evil sense, contrary to the intention of
the speaker. This is very contrary to the love in the text, and
to the example of Christ, all whose words and deeds were per-
fect candour. He commended truth equally in the Pharisees
end his disciples, and he reprimanded what was amiss equally
in his disciples [and among the Pharisees]. He was "meek
and lowly in heart." " When he was reviled he reviled not

again

»>

Lastly. Anger, wrath, and clamour^ are plain evidences of a

REV. JAMES MACGREOOR, D.D.

283

era. "We
he Legia-

Our out-

gbbouring

5very man

af others."

lue of the

ganizatioD,

isionally or

)r nothing.

1? Is every

ther? This

parts of the

il for truth
aim will be
The evil of
the good of

e, and every
he slightest
will be con-
jnge studied,
ssions, which
and a readi-
wrest harm-
intention of
the text, and
ids were per-
le Pharisees
miss equally
was " meek
reviled not

adences of a

defioionoy of love to the chr^ch. A man that hath no rule
over his own spirit, instead of appearing as a disciple and fol-
lower of the meek and lowly Jesus, is declared by the pen of
inspiration, to be like " a city that is broken down and without
walls," that is, that affords no comfort to the inhabitants, and
no protection from the enemy. Such Christians, and especi-
ally such ministers, plainly forget that they are sinners, and
that God has given them their lot in a world of sin and provo-
cation. The love in our text, instead of being transported with #
anger, " suffereth long and is kind, beareth all things, believeth
all things, hopeth all things, endureth all things." Never man
was so abused and provoked as our Saviour, though ho never
gave the least occasion for such treatment, — but so far was he
from being at any time transported with rage, that in the whole
course of his life not one improper expression escaped from his
lips. Most emphatic is his direction, << Learn of me, for I am
meek and lowly of heart, and ye shall find rest for your souls."
It is not enough that we speak the truth, we must " sp^ak the
truth in love."

Before concluding, I earnestly exhort my brethren in the
ministry, to consider attentively the promise of God in the text,
" They shall prosper that love thee." All that is good, all
happiness in time and eternity, is included in this promise.
What a powerful inducement is this to love the church and all
its interests 1 To promote the good of the church is in reality
to promote the good of the universe. But remember that he
who made the promise is God omniscient, the Searcher of all
hearts, who will neither be deceived nor mocked. Your love
must be sincere and strong. A cold love to such a lovely object
as God's church, is an affront to cur Lawgiver, which will draw
down upon you his threat, for consider that a fearful threatening
of adversity to all false and pretended lovers of the church, is
implied in the promise of prosperity to its true lovers. As' the
sacredness of your office adds a peculiar aggravation to all your
sins, whether directly or indirectly contrary to this love, so that
20* . ' '^

284

REMAINS OF THl

sacred offioe, instead of screening you from the threutoninf?,
will add a keenness inconceivable to your sufferings, when it is
executed. If others shall be punished seven times, you shall
be punished seventy and seven times.

Consider the love which our Divine Master bore to the
church, and imitate his example. " Christ loved the church
and gave himself for it, that he might sanctify and cleanse it,
&c." He went about doing good. With more industry than any
of his followers, he travelled every where, in Judea and Gali-
lee, doing all manner of good to Jews and Heathens, Pharisees
and publicans, friends and foes. Unmoved by opposition or
provocation, he kept his heart steadily fixed on this great ob-
ject, throughout his life, and at last laid down his life to pur-
chase it to God with his blood. Let us imitate his love and
his conduct. Let us take his law and ordinances as our rule,
and cleave to them in love. Let us be " rooted and grounded
in love." Let us " speak the truth in love." Let us " forbear
one another in love." Let us " walk in love and dwell in love ;
for he th \t dwelleth in love, dwelleth in God and God in him."
" Hereby perceive we the love of God, because he laid down
his life for us, and we ought to lay down our lives for the bre-
thren.^'

To conclude, I exhort all my hearers to consider this love,
and abound in it. It is " the fulfilling of the law," and the
end of the gospel. It is the sum of your duty and your hap-
piness. It is contrary to your nature. By nature you are
"hateful and hating one another." A change from hating
good to loving it is a happy change. That you may enjoy it,
pray that " the love of God may be shed abroad in your heart
by the Holy Ghost." " Believe in the Lord Jesus Christ,"
and let your " faith work by love." " Let love be without dis-
simulation." " Love all men." " Love the brotherhood," the
household of faith. " Those that are over you in the Lord,
esteem them very highly in love." Assist them in all their
endeavours under Christ to make increase of the body unto

REV. JAMKS MAGOREaOR, D.D.

286

itcnmj?,
»cn it 18
)U shall

to the
church
eanse it,
than any
ind Gali-
Pharisees
sition or
great ob-
fe to pur-

I love and
our rule,
grounded

« forbear

II in love J
i in him."

aid down
the bre-

its edification in love. " May the Lord make you to incrcnHe
and abound in love one toward another, and toward ull ni<>n,
even as we do toward you, to the end he nuiy ustablioh
your hearts unblumablo in holiness before (Jod, even our
Father, at the coming of our Lord Jcaus Christ with ull his
saints."

•?'•'

this love,
" and the
your hap-

you are
tm hating
J enjoy it,

our heart

Christ,"

[thout dis-

iood," the

the Lord,
all their

body unto

.'iS^'

ADDRESS

TO TBI

STUDENTS OF THE PICTOU ACADEMY.

Jahvart 2in>, 1826.

iL-

r'*-

» «4 5

:'J«*t

%?*.

ADDRESS.

Gentlemen, I am happy to meet with you in this place,
at the beginning of another year. With the greatest sincerity
I can say to this Institution, Have many happy returns of the
season. Every year that I am spared on the earth I hope I
will be more and more loosed from it, but I hope the Institution
will strike its roots deeper and deeper, for I know not how
long. I hope the very storms it may meet with will only serve
CO strengthen them, and prepare it for the spring and summer
of prosperity. Indeed I hope there is an invisible power and
wisdom protecting it, and directing all its concerns, far surpas-
sing the power and wisdom of man. I am not ashamed to ac-
knowledge that a day seldom passes in which I do not com-
mend it in my prayers to God for his protection and favour,
and I am confident that he will answer my prayers. I am so
confident of it that, though I were to see it dead, I would not
despair of its prosperity, for I would believe that it would rise
again from the dead. If I be asked, why I pray so steadily for
it, my answer is, because I esteem it of great importance both
for the glory of God and the good of the country. I believe
that without knowledge people cannot be good ; neither pood
Christians, nor good citizens; neither good servants to God,
nor good neighbours to men ; and I believe that this Institu-
tion is well calculated to maintain, to increase, and diffuse

knowledge.

239

*.»

240

REMAINS or THE

Gentlemen, we all see this country fast increasing in popula-
tion. In a fuw generations we shall have myriads for our
present thousands, and in a few more millions, and among them
my own offspring and yours. Without such an Institution
what will these millions be ? They will be ignorant, they will
be poor, they will be slaves, — they will be worse, they will be
vicious ; for such is the case with every country destitute of
learning. They will neither know nor relish the consolations
of the gospel so much needed in the hour of trial and of death.
They will be carried about with every wind of doctrine. They
will not know their owe rights, as rational beings, nor be
qualified to assert and defend them. And though we leave
them the sweet inheritance of liberty, they will not be able to
retain it, they will gradually degenerate into Austrians, Span-
iards, and Portuguese. Their narrow minds, fettered by old
customs, will be incapable of following the progressive improve-
ments of useful and ornamental arts and manufactures. They
must be hewers of wood and drawers of water to others who
will have skill to employ them, but not so readily to virtuous
charucrers who are friends to the good of the country, as to
self-conceited demagogues, and flattering ambitious politicians
who will employ them as tools to aggrandize themselves, that
they may fatten upon the spoils of their country.

This institution is calculated to remedy all these and a thou-
sand other evils, if it be cherished. It will diffuse all the bene-
fits of learning through the whole country. It will open and
enlarge the minds of our youth by giving them a taste for read-
ing and study, and exciting an ardent thirst after knowledge.
It will rectify their judgment, and give an energy to their mind,
that will enable them to decide with propriety on every subject
that may come under their consideration. It will furnish their
minds with a continual stinmlus for exertion in every com-
nietidible pursuit. In the natural world it will enable them to
examine every object they meet, with a curious yet discrimina-
ting eye, and while their minds are delighted with the dis-
ooveries they make, their hearts will be filled with admiration

ti)

■ ..N.

BEY. JAMES MACUREQOR, D.D. ^

241

popula-
for our
ig them
jtitution

bey wi^l
J -will be
litute of
isolations
of death,
le. They
i^ nor be

we leave
be able to
lans, Span-
red by old
jQ improve-
^reB. They
others who

to virtuous

tntry, as *-<>
politicians

iselves, that

land a thou-
i\\ the bene-
lu open and
)8te for read-
knowledge.
|o their mind,
Bvery subject
Ifurnish their
every com-
lable them to
It discrimina-
nih the dis-
admiration

of the power, the wisdom, and the goodness of God. Tn the
political wurld it will enable tlicm duly to appreciate the con-
stitution, the government, and laws of our own country, both
imperial and provincial, and not only to distinguish between
their excellencies and blemishes, but to lend a hand in bring-
ing them nearer to perfection. As for the moral world, if the
Institution is not productive of great good to it, the present
trustees will be very much disappointed ; for the moral good of
their fellow-men was their end in laying its foundation. Their
design is to promote the great and benevolent purpose of the
Divine Being, of calling tbe attention of men from the puny
things of time to the immense concerns of eternity, and to ele-
vate them from their depraved and degraded state as sinners,
to a state of moral excellence and holiness in the enjoyment of
God for ever. Hitherto their success has surpassed their ex-
peott' - therefore they indulge a hope for the future, ^r'

JS tc Institution is cherished, it will increase the wisdoin of
our legislators, the justice of our judges, the enterprise of our
merchants, the scientific energy of our farmers, and the skill
and contrivance of our mechanics. I compare it to the sun in
the firmament, diffusing its light and heat all around. It will
extend its benign influences not only to such particulars as I
have mentioned, but nothing will escape it. It will improve
and refine the taste and manners of the people at large. It will
affect their houses, their furniture, their dress, and even their
language in common conversation ; it will communicate a neat-
ness and decency to them all. Any person may know this by
attending to the following facts. If you travel through a coun-
try where learning prevails, every thing appears neat and de-
cent, but where things are clumsy and slovenly, there learning
is at a low ebb.

Now, Gentlemen, let me suppose that this Institution con-
tinues a thousand generations. How vast must the amount of
good be then 1 What a powerful stimulus for exertion to set it
upon a respectable foundation ! What a pity that any ol.ould

be indifferent to its prosperity ! Hqw earnest sl^Quld its friends
21

242

REMAINS or THE

be to remove this indifference I Were it removed, rvery one
would help a little, and a little from every one would be enough.

But I have to regret not indifference only, but actual hostil-
ity to the Institution. I certainly would wonder at this, had I
not lear*^ A that every good thing has enemies. I have seen
and rea . of enmity to the British and Foreign Bible Society,
whose aim is to give the pure and saving word of God to all
perishing sinners, need I then wonder that this Institution
should have enemies ? No. And I can easily excuse the hos-
tility of a great proportion of its opposers. Neither they nor
their fathers ever learned a letter, and they may think the sup-
pression of this Institution the most effectual method to bring
back the good old times when the country was not burthened
with schools or learning at all. It is easy to persuade these
that no good can come out of it. But it is cruel and unnatu-
ral for any one who knows the benefit of learning to oppose it.
How unnatural would it be for me to v;ish that country where
I expect my offspring to continue to the end of time, deprived
of the means of a good education, and either to consign them
to ignorance and wretchedness, or compel them to go to another
part of the world for their education ! Something far off from
natural affection and benevolence, must bo the spring of such
conduct. To compare ?>mall things with great, it is like eating
the forbidden fruit. It must deprive all future generations of
all the good the Institution may produce, and entail upon them
all the evils from which it is calculated to deliver them. It
would give them ignorance, poverty, and degradation, in pre-
ference to learning, wealth, and character.

But I may be told that the hostility is not to the Institution,
but to the gentlemen who conduct its operations. They are in
fault, but still this ground of hostility appears to me as unreason-
able as the other. By whom could it be founded or its opera-
tions directed but by persors who lived in the place at its com-
mencement? And who can have a better right to continue
their direction till we get persons of fewer faults to succeed
them ? Sure it was no fault that they came here so early, or

it.

REV. JAMES MACQREGOR, D.D.

243

ery one
enough.
1 hostil-
8, had I
ive seen
Society,
rod to all
tstitution ,
I the hos-
they nor
: the sup-
, to bring
burthened
lade thesci
id unnatu-
oppose it.
itry where
5, deprived
sign them
to another
ir off from
ng of such
like eating

(rations of
lupon them

them. It
|on, in pre-

[nstitution,
Chey are in
I unreason-
its opcra-
I at its cora-
|o continue
to succeed
\o early, or

were not idle after they came. It is well known that the gen-
tleman at the head of it, when he came here a stranger to us all,
was as destitute of patronage as any one of us. By the mere
energy of his mind, he soon ep-.csrged from the obscurity of his
situation here, (Pictou was then very insignificant,) and be-
came known in every part of the Province. With much fatigue
he taught the Grammar School in this town seven years, and
prepared a number of scholars for entering upon philosophical
studies. By the help of his friends he obtained the aid of the
Legislature to enable him to carry on their studies, to get a
charter for the Institution, and to get this commodious build-
ing in which we are now met erected. But I remember the
classes were taught for some time in this little naughty house
behind us here. By his unwearied perseverance in scientific
pursuits, he turned his five talents into ten, and raised himself
to a high degree of celebrity in the learned world. This is
evinced by the many diplomas he has obtained in the United
States, in the Universities of Edinburgh and Glasgow, and
from various literary societies in England. Such a man cannot
escape the envenomed shafts of envy. I would only say to
them who throw them, that to congratulate him would be hap-
pier for them.

But he is a Dissenter. Yes, Gentlemen, I know it. He is
a Dissenter ; and more, he is a Seceder, a Dissenter from the
Church of Scotland. Allow me, Gentlemen, a few wo: Is on
these topics. He seceded not from the doctrine, nor from the
worship, nor from the government of the Church of Scotland,
but from the patronage exercised in or over it. What then is
this patronage ? It is a power possessed by a few great individ-
uals of appointing ministers to the parishes, without the least
regard to the consent or approbation of the parishioners, who
are to hear them and pay thcTi. Now I know intuitively that we
are all seceders as really as he is, for whero is the man among
us who wishes to have a minister imposed upon him against his
will ? Gentlemen, if patronaj,e be a blessing, we cannot enjoy
it, if it be a curse, we are free of it ', for it is not transportable

\ f

244

REMAINS OF THE

across the Atlantio, like the doctrine, worship, and government
of the Church. When we emigrated from Scotland, wo in fact
seceded from it and all that it contains. As to the word Dis-
senier, it was not coined in this Province, it is an English word,
applicable to all who do not approve of the English Ecclesias-
tical Hierarchy; not only Methodists, Independents, Baptists,
but also t various classes of Presbyterians. The Presbyte-
rians estal uhcJl by law in Scotland are dissenters in England.
But when the term Dissenter emigrates to Nova Scotia, if it
preserves its identity, it makes the whole Province dissenters,
the Church of England herself not excepted. If you ask how
I make this to appear, I answer, the tithes, which are the per-
petual dues of the Church, are as good a test as I know to show
who are dissenters. Every man whose conscience revolts at the
payment of ti.nes is a dissenter, for the tithes are the pillar
and ground of the Church, the support of its magnificence and
grandeur. Now if the members of the Church of England
here pay not the tithes, as I believe they do not, what else can
they be but dissenters ?

The term Dissenter is a dreadful bugbear to them who have
not been able to emancipate themselves from the trammels of
bigotry, but to men of learning and liberal sentiments it is the
most harmless thing in the world. It is just this. If I dissent
from you, you dissent from me. None of the Universities and
literary societies who honoured Dr. McCuUoch with diplomas,
ever thought of asking him, if he was a dissenter. They did
not imagine that all merit was confined within their own walls.
They found him meritorious, and they looked no farther. This
should be the universal rule. The sum of the matter of dis-
sent is this. What the whole Province is practically, he is pro-
fessedly. Dissent, however, does not afiect the Academy. It
is open to all classes.

We have not the pleasure of Dr. McCulloch's company here
to-day. It hath pleased the Sovereign Euler so to afflict him
in two of his children, that it was deemed advisable for them
to take a voyage to Britain for the recovery of their health.

REV. JAMES MAOQREQOR, D.D.

2Jc5

eminent
e in fact
ord Dis-
ish vrord,
Scclesias-
Baptists,
Presbyte-
England.
sotia, if it ^
Ussenters,
u ask bow
re tbe per-
»w to show
rolta at the
J the pillar
icenoe and
f England
lat else can

a who have
rammels of
its it is the
;f I dissent
srsities and
diplomas,
They did
own walls,
rther. This
fctter of dis-
', he is pro-
|ademy. 1*

apany here

afflict him

tie for them

leir health.

Medical men there advised them not to return home for some
time. When he received this information bis paternal feelings
were roused. He quickly left home and all the endearments
of his family, and the direction of the Academy, now his solo
support, to repair to his afflicted children. But whether his
solicitude for them be eased or aggravated at this moment wo
know not. His absence in these circumstances, while it power-
fully claims the sympathy of his friends, should effectually dis-
arm all hostility against the Institution until his return ; and
doubtless will do it, wherever a spark of generosity or sensi-
bility exists. Should Providence restore him and them to their
country, every good man will rejoice to sec him find the
Academy not the worse for his absence. In the meantime h i
will not neglect the Academy.

Let me turn your attention again for a moment to the im-
portance of the Academy. This country is young, and no
doubt possesses many sources of we-^lth, not yet known. What
is more likely to bring these to Ho-it than learning ? We know,
however, that the country all around is fertile. I^ abounds
with brooks and rivers, fit for moving all kinds of machinery
employed in useful manufactures. It is stored with valr lo
minerals of various sorts. But without learning we can enjoy
but little of their profits. It would be some consolation to us
were all the world to sleep on in ignorance as ourselves ; but
this is not the case. In Britain the schools of art, by which
mechanics are turned into a sort of philosophers, are multiply-
ing fast in their cities and large towns. In the United States
they are continually building new colleges, and altering the old
ones, to extend the benefits of education as widely as possible.
And what is to be the consequence of these things with respect
to us ? Plainly this, tiiat they will soon get far before us. Then
as the country comes on they will send men among us, to direct
the working of our mines, to establish and manage all manner
of manufactures among us, and to employ us and our sons as
drudges to perform the slavish part of the work. But if learn-
ing pervade our own country, we will always have men among
21*

S46

REMAINS OF THE

ourselves to take the lead in those matters, so that we shall not
need to depend upon other places for any branch of education,
which would qualify our sons to take the lead in all matters
of importance among ourselves, more than we do for the neces-
saries of life, as flour, potatoes, and water. I would, therefore,
have every one in hu place to encourage and support the
Academy. •

Not0. It cannot be good policy for the Legislature of the Province to en-
ooarage a monopoly in education. There are Tarious religious denominations
in the Province, but ire believe all of th«<in are loyal, and therefore all of thew
deserve the protection and favour of Government, one as well as another. It
is neither justice nor equity to provide means of superior education for one
da^fl of subjects and leave the rest to shift for themselves. Surely a semi-
nary whose doors are open to all denominations, ii as deserving of publio
patronage as another which admits one only.

'*i.

11 not

ation,

latteTS

neccs*

refore,

it the

)e to en-
linationB
I of them
ther. It
in for one
y a somi-
of public

LETTER

\ •

TO THE FRIENDS OF THE GLASGOW SOCIETY

(in OOMDIOTIOll WITH TBI IBTABLIBHXO OHCROH Of SCOTLAIID)

FOR PROMOTING THE RELIGIOUS INTERESTS

OF THE SCOTTISH SETTLERS

BRITISH NORTH AMERICA.

-», - V

the

t&kei

caref

tain
or to I
Was
itsbel

LETTER

TO THE FRIENDS OF THE GLASOOW SOCIETY ( IN CONNECTION
WITH THE ESTABLISHED CHURCH OF SCOTLAND) FOR PRO-
MOTING THE RELIGIOUS INTERESTS OF THE SCOTTISH SET-
TLERS IN BRITISH NORTH AMERICA.'*'

Gentlemen : — Having read the first Annual Report of your
Society, and some other things connected with it, I am enabled to
make ti few remarks that may possibly be of use to you and to the
cause of Christ, more appropriate than those i n the Memorial, which
I subscribed along with my brethren. Having been a minister
in Piotou for forty years, and having visited all the Highland
settlements of any consequence, ( and some of them ofiien,) in
Nova Scotia, New Brunswick, Prince Edward Island, and Cape
Breton, excepting some which have been made within these
few years, since old age has impaired my vigour, I ought to
know better than any of the correspondents mentioned in the
Report the general state of these countries, the places which
stand most in need of the aid of your society, what may be the most
useful way of employing its funds, and what bodily qualification
at least missionaries would need. Though my sentiments may

* The oiroumstanoes which led to this letter hare already been referred to in
the Memoir. It is but just to remark that the copy from irhich the abore li
taken, was but a first draft, and the reader will at once perceive, that in point
of composition it wants the finish, which it would hare received, from the
careful revision which he would have, given to the last copy. We are uncer-
tain whether the intention was to send it as a communication to the society,
or to publish it for circulation among its members. The last object at least
was never accomplished, and perhaps subsequent events may have prevented
its being sent at all. — Eo.

249

250

RRMAINS OF TUB

not coinciJo wliully with your view8, still they may bo of Honio
benefit.

Perhaps a few hints of my own labours may assist you in
judging of some of these points. When I came to Pictou it
might be called a New Settlement, though fifty families had
been here thirteen years before my arrival, and thirty moro
for two years. A majority of the thirty families had been dis-
banded from the army after the peace of 1783, A majority
of the whole were Highlanders and Presbyterians, but there
was a number of Roman Catholics and other denominations.
Being a new settlement, — Pictou had no church, road, bridge,
mill, (but hand-mills,) and scarcely any coDvenienoe. They
had some surplus produce, but there was do market on the
whole north coast of the Province, and scarcely a vessel to
carry it to market elsewhere. I had to learn to walk on snow-shoes
in winter, and to paddle a canoe in summer, and to cross brooks
and swamps upon trees overturned or broken by the wind, and
to camp in. the woods all night, for there is no travelling the
woods at night, where there is no road. New settlements are
substantially in the same situation still, only they are fewer in
proportion, and not so distant from a market. For four years
my stipend was less than a hundred pounds currency, that is
ninety sterling. Afterwards it was gradually raised to a hun-
dred and fifty currency ; but first and last there was some de*
ficiency in the pay. I had much fatigue in going to the dif-
ferent places of public worship, but for many years my labours
were more successful than I could 'ive expected. Many sin-
ners were converted and edified and comforted.* Only two or
three persons, marked for a litigious disposition, expressv^d a
wish for the Church of Scotland.

Three Burgher ministers had been in Nova Scotia before my
arrival. Taught by experience that the peculiar rules of
church communion observed in Scotland could not apply here,
they offered to me the right hand of fellowship, which I, desti-
tute of their teaching, did not accept. For some years this
want of union did little harm, as there was little intercourse

REV. JAMES MAOOREQOR, D.D.

251

fou in

stou it

;s bad
moro

en dis-

lajority

t tUero

lations.

bridge,

They

on the

essel to

sw-shoea

iS brooks

ind, and

lling the

lents are
fewer in
,ur ycara
r, that is

[to a hun-
Bome de-
lo the dif-
iy labours
any sin-
|ly two or
:pres8«3d a

)efore my
rules of

)ply here,

II I, desti-
^ears this

Intercourse

between the congregations, an oztenHivo wilderness lying be-
twc^ them; but as the intercourao increased, it bccnnio by de-
grees to be a serious grierancc. A Pictou man removing to
Colchester had to turn Burgher or want church communion,
and a Colchester man had to turn Antiburghcr or want church
communion in Pictou. This communion was granted and re-
ceived without scruple, as the doctrine and practice of both
parties were the same, only the ministers did not hold church
communion together. During this time the Antiburgher min-
istors increased to seven or eight.

There was also a minister in Halifax who cumo from I he
established church of Scotland before I came to Pictou ; ^»ut
his congregation being of a peculiar constitution, and c fin-
ing himself to the town, he had scarcely any connection with
the country ministers. But seven years afterwards arrived a
zealous and orthodox minister of the Church of Scotlan'-.. -ho
laboured and travelled much through the different parts of tiie
Province. He settled at last in a small congregation, where
for a while ho had communion with none. lie could not at
first stoop to hold communion with dissenters, ( though he was
a dissenter himself here,) and they could not truckle to him.'*'
But time opened his eyes and theirs. They all found them-
selves in an awkward situation. They could not forbid their
people a communion which they did not hold themselves. Their
people could see no difference in their doctrine or practice,
and often asked, what the difference was. 'She answer inva-
riably referred to Scotland, to Patronage, the Scottish establish-
ment, and the Burgher's oath ; and when they retorted. But
what have we to do with these things, noae of them are here ?
the ministers had little to say. In time the ministers knew
one another better, conversed together, saw themselves all on
a par, saw more clearly the evils of division and the benefits
of union, and seriously resolved to unite. On considering the
state of Nova Scotia, they judged it to be more like the state

* We presump tho allusion is to the Kev. Jnmes Munroe, of Antigomish. — Ed.

252

REMAINS OF THE

of Scotland in the days of John Knox, or the time of receiving
the Westminster Confession of Faith, than its present state.
They deliberately formed the union, and took that confession
for its basis. The union caused much joy.

Soon after this, many illiterate Highlanders emigrated hither,
and settled chiefly in Pictou. They wished, as was natural,
for a minister from the Established Church. As by our union
we mind not what party a minister comes from, but what prin-
ciples (and practice) he brings, we were ready to rad them. I
wrote repeatedly to the late Doctor Stewart of Dingwall, and
Mr. Macintosh of Tain, to select a suitable minister for them.
But after a good deal of inquiry they answered that they could
get none willing to come, on whom they could depend. Thus
the endeavours of these good men to help our church failed.

The above mentioned Highlanders obstinately cherished an
idea, that if they had a minister from the Established Church,
the king would pay his stipend, and therefore at all events a
minister must be had from the Established Church. It was in
vain that the fact was laid before them, that there were in the
Province two ministers who came from the Established Church
of Scotland, whose stipends the king did not pay. This pro-
duced not conviction but irritation. They applied to some
friends for a minister. He came, but the king did not pay his
stipend. This disappointment increased the irritation, and set
them upon divisive courses more than ever. Hostility to our
church was the greatest merit which their minister could possess,
and he needed prudence to prevent unseemly compliances with
their humor. Thus were our hopes of harmony so far disap-
pointed.

The number of Highland emigrants still increased, till all
the convenient places in Pictou were taken up. They hoped
the king would pay the stipend the next year, and the next ;
and though he would not pay it to one minister, if they had
two, he would. A second and a third came, but they had the
stipend to pay themselves. By these disappointments and
other causes, party spirit has risen to a great height in Pictou.

BEY. JAMES MACQREaOR, D.D.

253

eiving

state.

Fession

hither,

latural,

: union

it prin-

,em. I

all, and

r them.

sy could

. Thus

liled.

shed an

Church,

events a

Lt was in

re in the

I Church

[his pro-
to some
pay his

I, and set
iy to our
possess,
ces with
,r disap-

till all

fcy hoped

jie next;

[they had

had the

bnts and

Pictou.

I would fain hope it is past its worst. Once the Presbyterian
Church of Nova Scotia was like to be overwhelmed by the force
of this spirit, but God hath relieved it, by sending the spirit
of division among its opposers. v

The hope of enjoying the gospel without paying stipends had
not long expired when the Glasgow Society sprung up, and re-
vived it. That society was supposed here to have a purse
without a bottom. To make a poor enough mouth was all that
was thought requisite to ensure the society's bounty. It is a
fact, that, at least one settlement agreed to subscribe one half
only of what they believed themselves able to pay, lest other-
wise they should not be thought poor enough. It is no wonder
that many applications were made. I will mention a few cases
which I believe have a stronger claim to the society's attention
than any in Nova Scotia. 1 mention none in Nova Scotia, be-
cause I believe that the Highlanders there are nearly as well
provided for as those in Scotland. There are seven Gaelic
ministers in Nova Scotia, a sufficient number for all the large
settlements; and though there are a number of small settle-
ments who can only obtain sermon occasionally, though they
need it always, yet I believe that the same is the case at home.

The settlement mentioned by the Rev. A. MacLean is un-
questionably the first to which the Society should attend. I
was some weeks among them between twelve and fifteen years
ago, and found them the most regular and apparently pious
settlement which I had seen, to be so long as they were with-
out the gospel. I visited many of the families, and dispensed
both sacraments with no little pleasure to many individuals
among them. They had been visited by no Presbyterian min-
ister before and I fear by none since, unless Mr. MacLean has
seen them. A Methodist minister in Scoodio visited them at
times, but they were somewhat shy in receiving his visits. All
that I could do for them was to represent the case to the Rev.
W. Findlater, of Durness, in Sutherland, the county whence
they emigrated. I am confident that they will do what they

can for themselves, and that the Society, if they can, ought
22

'c'-'

254

REMAINS OF THE

effectually to assist them. They must be in a languishing state,
and they must ere long, if not helped, be lost to the Presb}te-
rians. They numbered about forty-five families, but they must
be greatly increased now.

I visited thr^p settlements, composed partly of Highlanders
on the east side of St. Andrew's Bay, viz., Digdeguash, Maga-
guadavic, and Mascareen, nearer than the above to the town
where Mr. MacLean resides. A young active minister could
serve the three places; but as Mr. MacLean does not
mention them, I am afraid that they may be already lost to the
Presbyterians. Still I must hope that the timely aid of the
Society would yet revive them, as some of the good old seed
must yet be remaining; and to me it appears to be a matter of
vast importance for the Society to interpose in places where the
Presbyterian interest is in danger of utter extinction, and pre-
vent this result by timely and effectual assistance.

Were the Society to supply these two congregations, they
with St. Andrew's might give an interest to the Presbyterian
cause all around. The circumstance of three congregations
somewhat contiguous, without the mixture of other Presbyte-
rian denominations, may seem favourable to the Society's views
of excluding other Presbyterians from their communion ; but
it may be really unfavourable to the true interests of Presbyte-
rians. These congregations would soon be known not as Pres-
byterians, but a particular species of Presbyterians; and that
moment, the idea of intestine divisions would create a coldness
and shynesS; among all other denominations, towards all Pres-
byterians. Were the Society duly to consider the feebleness
of the Presbyterian interest through that Province in general,
that it exists in a few places only, that in these it barely exists,
and its opposers are many, that they see not its merit, but are
prejudiced against it, easily stumbled, and many of them ready
to catch every handle against it; and withal that there is
scarcely such a thing as intestine division among its opposers,
viz., Episcopalians against Episcopalians, Methodists against
Methodists, Congregationalists against Congregationalists, Bap-

REV. JAMES MACaREflOR, D.D.

255

g state,
esbjte-
ly must

ilanders
, Maga-
he town
ir could
oes not
it to the
I of the
old seed
latter of
here the
and pre-

ms, they
sbyterian
legations
^resbyte-
y's views
ion; but
resbyte-
as Pres-
and that
coldness
all Pres-
ebleness
general,
|ly exists,
]i, but are
em ready
I there is
[opposers,
against
Ists, Bap-

tists against Baptists; and moreover that in these Provinces
the members of the Established Church of Scotland are as com-
plete dissenters as the Cameronians ; I say, were the Society
soberly and impartially to consider these things, they would
not set Presbyterians against Presbyterians, where there is not
a jot of diflFerence between them. They would rather strain
every nerve to promote love and unanimity, to prevent division,
and to cultivate mutual forbearance among them for the sake
of the main object professedly aimed at by them all.

The next settlenrent which has the strongest claim upon the
Society's bounty, if they still continue Presbyterians, is on the
Nashwaak, a branch of St John's river, which falls into it
opposite to Fredericton, the seat of Government, Highlanders
and others settled there above forty years ago, capable before
now of maintaining a minister of the gospel, if they have re-
tained their zeal for the religion of their fathers. But I fear
much this is not the case, for when I was there about twenty
years ago inroads were made upon them by Baptists and Me-
thodists. Still I am confident that the old Presbyterian spirit
is not wholly extinct yet. If but a little of it remains, it
might by prudent and zealous management be recovered and
strengthened so as to form a good congregation. To preserve a
congregation from annihilation would be a worthy achievement,
nor should your Society lightly give it up. Congregations
almost dead have at times been made to revive and to flourish.

About fifteen miles from Fredericton up the river, I visited
a settlement of Presbyterians chiefly from New England.
They would prefer a minister from a seminary of the United
States, or that of Pictou, merely because being nearer, they can
more easily knov his character. This circumstance might con-
vince your Society of the impropriety of its plan of exclusive
communion. Here are two congregations who can have no
communion with a third, no other being at all near them. To
debar two Presbyterian congregations, of the very same princi-
ples from mutual fellowship, whose local situation debars them

256

REMAINS or THE

from fellowship with all other Preshyterians, is surely " putting
asunder what God hath joined together."

There is a very destitute settlement of Highlanders at the
foot of Miramichi ri'^er, who have never received any supply
of sermon but a lutle that our Gaelic ministers have given
them. They are s*: distant from Nova Scotia, that our minis-
ters can visit thesi but very seldom, and I know no help for
them in New Brunswick. The two congregations nearest
them belong to our Church, and though their ministers cannot
preach Gaelic, yet many of the Highlanders will understand
them. Providence has debarred this congregation from com-
munion with all others but only these, and the rules of your
Society debar it from communion with these. Is not this rule
evidently pernicious ? Should your Society send out many
ministers, there will be many such congregations.

The newer settlements of Cape Kreton excepting one, I have
not seen, but I can judge of their state from those I have seen.
They will doubtless need the assistance of the Society for a
considerable number of years to come, but at the same time
they would need ministers of the natives of Cape Breton, or
Nova Scotia j and I much fear that though your Society were
to send them ministers just now, that they would not continue
with them. They would need to learn some of my first lessons
here. In new settlements where the people are destitute of
almost every convenience, there are privations and difficulties
which a native can easily undergo, but a foreigner with great
hardship or not at all. It is evident to me that the best method
in which your Society can provide for new settlements (or in-
deed old) is to assist poor pious youths natives of Cape Breton
or this Province, to prepare for the ministry at the Academy
of Pictou. By this means they would provide preachers inured
to the woods and the climate, acquainted with the peculiar
habits and customs of the country ; and the people would have
opportunity of acquainting themselves with their character and
talents, of hearing them and choosing the most suitable. There
is more risk in getting ministers from home.

I ^i ■ - 1 ■

>^^>'

REV. JAMES MACGREGOR, D.D.

257

Ditting

at I lie
supply
given
minis-
elp for
nearest
cannot
erstand
31 com-
of your
his rule
t many

, I have
,ve seen.
ety for a
me time
reton, or
ety were
iontinue
t lessons
litute of
culties
ih great
method
(or in-
Breton
cademy
inured
[peculiar
\d have
iter and
There

Missionaries are necessary at the first introduction of the
gospel to a country, yet every where the natives will answer
best, as soon as they can be provided, and as much so in the
woody and cold colonies of British North America as elsewhere,
nor can foreigners be encouraged in opposition to them, with-
out hindering the gospel. The propriety of preferring native
preachers is acknowledged by the Christian world, by the
actual employment of them in all heathen countries where
they can be obtained. They are employed when their learning
is comparatively very deficient, and what is the design of form-
ing colleges at Ceylon, Serampore, Malacca, &c., but to provide
native preachers ? A little time will show us colleges in Africa,
in the Society Islands, the Sandwich Islands, and other places.
Should Nova Scotia be an exception ?

Perhaps, Gentlemen, your Society may think that Nova Sco-
tia ought to be an exception, because they suppose a pretty
general predilection for the Established Church of Scotland
obtains among Presbyterians here. But this predilection may
not be so general as they imagine. There is a zeal against as
well as for it. As the want of a legal establishment of any
class of Presbyterians briiigs them all upon a level, many learn
to esteem ministers merely according to their merit, and look
upon adventitious qualities as of little value. Besides this the
hostility established in the United States against all legal es-
tablishments has many advocates in the British Provinces.
Violent zeal for the Established Church of Scotland is almost
wholly confined to two classes : 1st, Ignorant Highlanders to
whom the name of the Church is evtry thing. 2ndly, Charac-
ters opposed to evangelical principles?. But it is hardly worth
while to set up a separate church for their sakes j for it were
better for the latter that they were shut up unto the faith, and
the former would object to no extent of communion that pleases
the minister. Though the emigrant Highlanders have their
prejudices for Scotland, their children born here will have theirs
for Nova Scotia, except so far as positive influence is used to
22 *

258

REMAINS OF THE

prevoDt them, and no influence m\\ prevent them long, for
patriotism is as natural in Nova Scotia as any where.

.You, Gentlemen, and the society are liable to be nualalen
in estimating the zeal of the people here. I roid in tlio lU;-
port, "Did they," the people of Scotland, " but know .he zeal
of Scotchmen, b'iried in the wilds of this country, for tho fhnrch
of their fathers, they would not f'vil to pur. you iu posscssioL, of
such means as would make our w-ildeiness to lejoice," &o. And
again, " Such is the zeal ot the Scotch settlera in this Province,
to obtain the blessio?^ of religious instruction in the vrnj io
which they were educated," <!^.c. Reli^iouy zeal unquestionably
burns wore fiercely in Pictou, than any w>)er :; else in the ». 'o-
vince. Bub the gentleman -who wrote the Jibove, ho^^oeer wil-
ling to Nfiito tS. . truth, has not the time for observation, which
is needful t'jr n juat idea of the zeal of the country. There is a
fourfold zeiil iik Pictcu : Ist, zeal for the Established Church of
Soofclvnd ; in some this zeal is wonderfully strong. Secondly,
zeal for the Presbyterian Church of Nova 8cotia. Thirdly,
zeal for lukcwarmness ; and this party are so earnestly set upon
it, that neither of the foregoing parties has been able to move
them. Fourthly, zeal for Norman MacLeod. The above gen-
tleman knows now, that numbers who had received tokens of
admission to the Lord's Table, at his last Sacrament, hearing on
Saturday evening that Norman was come back to Pictou, left
the Sacrament, and travelled through the night to hear him
preach, next day, in a distanc part of the district. He may
know also that Norman will get three hearers to his one ; and
that people will go much farther to hear him than any minister
in Pictoa. And who is Norman ? A self-made preacher, who
declares that there is not a minister of Christ in all the Church
of Scotland. " Such is the zeal of the Scotch settlers in this
Province," &c.

It is difficult for those who have lived on one side only of
the Atlantic, to form just views of the state of religious parties
on the other. At home there is real occasion for different de-
nominations of Presbyterians ; here there is not. There the

REV. JAMES MAOaBEQOB, D.D.

259

ng, for

the Ilo-
•he zcxl

ssiou of
3. And
>roviuce,
e yinj i»
stionably
the •■ "0-
i>ver 'wil-
m, which
[here is a
Church of
Secondly,
Thirdly,
r set upon
e to move
bove gen-
tokens of
earing on
ictou, left
Ihear him
He may
|onej and
minister
[cher, who
le Church
irs in this

le only of
parties
Ferent de-
Dhere the

establishment is accused of no* small evils. Patronap^e was
counted a grievance by many. There were great contentions
about Burgess oaths. Here there is no establishment of Pres
bytery pure or corrupt, no room to contend for or asjainst pat-
ronage, nor for or against Burgess oaths. There the existence
of Presbytery itself is in no apparent danger from the collision
of parties. Few think the worse of Presbytery for the divis-
ions. Here it is quite the reverse. Presbyterians are few, and
every division among them is improved to the injury of the
cause. Division makes them objects of derision to others.
The reflection is, Oh how these Presbyterians hate one another !
There Presbytery has been firmly established both by law and
the general consent of the people for hundreds of years, but
here it has not been established a moment by the one or by
the other. Here a mere remnant adheres to it at all, and the
great body of the people know nothing and care nothing about it.
There there is no ground unoccupied, and Presbyterians fill the
length and breadth of the land ; here they hrve merely ob-
tained a footing. The land in general is either a moral waste,
or in the possession of others, and the only weapon of conquest
in the hands of Presbyterians is a practical display of the supe-
rior excellency of their cause. In this situation division among
themselves must powerfully counteract their best endeavours
to promote that cause. Wherefore the society must be fearfully
misled, if they see not the evil of religious division to be far
more fatal here than at home. They are far more fatal in another
respect. In an infant country there are few objects to engross
people's attention, but on that account, they engage the mind
mor intensely, and are pursued with greater eagerness, and to
greater excess, religious divisions not excepted.

I fear, Gentlemen, that your society greatly mistake the num-
ber of Presbyterians in these Provinces. They need not
imagine that all Presbyterian emigrants continue Presbyterians.
Multitudes of them settle among every other religious denomina-
tion, and in a few years become members of their churches.
Not a few of the Highland emigrants have turned Roman

260

REMAINS OF THE

Catholics. This need not surprise the booiety, for in Scotland,
where Presbytery enjoys every possible advantage, — thounands
have deserted it, and formed other religious denominations.
But still division increases this evil. We formerly experienced
this ; but since our union, we have fbund other denominations
drawing closer to us. The influence of a few Presbyterians in
a large settlement has procured us a favourable hearing from
the whole, and a good prospect of their co-operations in sup-
porting the gospel. The society's plan of exclusive uoaimunioa
will bring back this evil with interest. ' '

There is another respect in which the plan of the society
will promote division. Suppose the society to help a settlement
to support the gospel till they are able to do it themselves.
Industry enables them in a few years to do so, and in a few
years more to do it with ease. After some time the minister
dies. Hostility commences almost immediately, — one party
says. There is a risk in sending to Scotland ; here are two or
three good preachers from the College of Pictou, of whose
character and talents we hear a very good report, let us choose
one of them. Another party says, No, we looked to Scot-
land at first, and we will look to Scotland to the last; we will
not desert the society. The former party exert themselves to
get a minister as quickly as possible, sensible that this will
strengthen their party. The latter will make a merit of clear-
ing to the society, and think itself more entitled to Its bounty
than at first. A lasting hostility however takes place between
the parties. Though this case has not happened yet, it re-
quires no gift of prophecy to foresee it, if Pictou Academy and
the society live.

It may be said in reply to these things, that division exists
here already, and that it exists independently of the society.
This is doubtless true, and thus far the society is without
blame ; but that can be no excuse for their increasing it. It is
plainly their duty to use all lawful means to lessen as well as to
prevent division among ministers, whose profession and charac-
ter they cannot blame. There is indeed a division here, which

BEY. JAMES MAOaREaOR, D.D.

261

)tknd,
uflunds
utions.
ienced
nations
lans in
g from
in Bup-
Qi union

society
tlement
nselvcs.
in a few
minister
e party
! two or
f whose
choose

Scot-
we will
lelves to
his will
Df clear-
bounty
etween
it re-
xay and

exists

Isooiety.

without

It is

pll as to

Icharac-

whioh

the society could not heal, were they wholly such as the church
of Nova Scotia wishes them to be. There are, and probnbly
there will be, in this Province Presbyterian uiinistors of bad
principles and bad morals. This is grently to be rctrrcttr.l,
but division from them is no matter 'f regret, but i> liititu!
and honourable; nor will it be attcnaod with the evils which I
have mentioned. Honest, unprejudiced luen of moderate in-
telligence, can distinguish beCween the faithful servants of
Christ and these, nor will they be offended at separation from them
but pleased. That they ruin men of their own cast cannot be
helped. God grant the society to avoid them. ,

I have written the above, not from any particular fears for
our church, but from a concern for the Presbyterian interest.
I firmly believe that our church will prosper, and that tlironiih
time, it will attract to itself all the evanjielical ministers of tlie
Church of Scotland, who will come hither. If the society send
such, time and experience will work in them as they wroutzht
in those ministers, who formed the first union here, though
perhaps more slowly, as they will have a stronger temptation
to combat. Believing the same system of truths, possessing
the same spirit of love, and placed in circumstances entirely
similar. How can they avoid coming to the same conclusion ?
I think I see some tendency to this already. The oldest min-
ister of the Church of Scotland here ( not Mr. Forsyth, for it is
by a mistake in the Keport that he is reckoned one,) and the
most respectable,* — has declared lately to a correspondent, that
lie is weary, contending for shadows, and neglecting the sub-
stance. Add to this that our academy is growing every year
more useful and popular. Numbers, who despised it a few
years ago, comparing it with your Glasgow University, now,
seeing their neighbours' children advanced to respectable situa-
tions in church and state, have altered their views of it entirely,
and are convinced that it will be a general good.

Nothing of what I have written is intended to apply to

• We presume the allusion here is to the Rev. Archibald Gray, of Halifax. — Ed*

262 REMAINS OF THE REV. JAMES MAOGREQOR, D.D. -

Canada. Of it I know nothing, but little scraps which I read
in the newspapers, from which I conclude that it is vastly
more destitute of the gospel than Nova Scotia. In Prince Kd-
ward Island we iiave now five ministers, one of whom preaches
Gaelic. There is also a minister from the Church of Scotland,
who preaches Gaelic. The mere circumstance of the one being
made in Old Scotland, and the other in New Scotland, must
raise a wall of partition between them. Neither of them may
assist his brother to dispense a sacrament. Each must send
across the sea and fetch assistants from the oontinent, or else
dispense it alone.

In conclusion, permit me, Gentlemen, to express my hope,
that you will allow the above remarks their due weight, and
that you will contribute your best endeavours to promote the
Presbyterian interests in these Provinces without respect of
persons or parties ; that you will believe it prejudicial to that
interest to pron ote causeless divisions among Presbytcrions by
supporting one denomination of them in preference to another ;
where there is not the least occasion for any but one, and where
no religious difference exists, and act accordingly; and also
that you will use your influeDoe in the society for the same
laudable purpose.

^'X

f"-

D.D.

lich I read
t in vastly
Vinco Ed-
1 preaches
Scotland,
one bcinj^
land, rauMt
them may
nust send
it, or else

■:'?.vi^

my hope,
eight, and
offlote the
respect of
ial to that
erians by
I another;
ind where
and also
the same

PRIYATE LETTERS

.iij^iii.-

LETTERS. '

[The most of his letters which wo have hoon ahlc to recover,
wore of Buoh a nnturo as to bo more suitahlo for insertion in
the Memoir. Ono or two others of a difTorcut nature wo insort
here. — Ed.]

LETTER TO A FRIEND WHO HAD EMIQ HATED TO SOME
PLACE IN THE UNITED STATES.

My Dear Sir — Doubtless you Tvould not be expecting a
letter from me. I long thought to have put off writing to you,
expecting to see you fuce to fuce. But I now begin to despair
of it, and being in a place where I have an opportunity of a
vessel going to New York, I think it best to embrace it and
send this line. And if it were not needless (?) I would begin
with upbraiding you for leaving your native country, and what
is infinitely mo'o valuable, the gospel of God's Son whereby life
and immortality are brought to light ; and leaving them for the
trash of this world which is but a mere shadow while it lasts,
and in a very short time, be eternally parted with. After death
you shall have no more a portion of any thing that is done
under the sun. Then whose shall those things be which thou
hast laid up ? Surely the gospel is such a blessing, as that it
ought not to be parted with for any worldly wealth. If there-
fore you deprive yourself of it without sufficient reason, (and
what reason can be sufficient?) you arc certainly to blame. It
is true God is to be found every where, (and happy for you that
it is SO)) and in every nation he that feareth him and worketh
righteousness is accepted of him. But at the same time the

265

2G6

REMAINS OF THE

means which Qod hath appointed for the spiritual ^ood and
ed' cation of his people should not be despised. The Bible is
an inestimable blessing, and this you enjoy. But the preach-
ing of the gospel is also an inestimable blessing, which you
shoulc? not want if possible at all. It is the means by which
God's people aic made to walk in his fear, and in the joy and
comfort of the Holy Ghojt, which, if you knew the value of,
you would not be willing to want. Doleful is the situation of
those without the gospel. Proportionauly blessed the situation
of those who enjoy it. I do not mean but that you may obtain
the eternal salvation of your soul, even though you should con-
tinue as you are, but this I am afraid of, that if you be saved,
it will be as by fire. Therefore if you have no prospect of en-
joying the gospel there, I think no worldly consideration should
hinder you from coming where you should enjoy it.

TO A RELATIVE OF HIS WIFE.

Dear Sister — It gave me the sincerest pleasure to receive
another letter from you by Mr. P. I wish that I could send
you something worth your (receiving) in return. Providence
hath so disposed of our lot that there is np probability of our
seeing one another in time j and though it is a comfort that we
can hear from one another by letters, yet it is not much con-
versation that we can hold, with one another in this way. But
there is one way in which we might often meet together much
to our joy, and that without trouble or expense, that is by
being mindful of one another at the throne of grace. Were
you often to pray to the Lord Jesus Christ for all manner of
grace and blessings to me and I to you — were we to do this
daily, from a real love to one another's soul, and by faith in
Christ's mercy and goo hiess, we certainly would have as much
joy thereby as if we wore to see one another every day. For
each of us would receive the benefit of their own and the other's
prayers. And did we not practise the prayer of faith, though
yre saw each other often, and spent much of our time in the

REV. JAMES MACOREGOR, D.D.

267

od and
Bible is
preach-
ich you
J which
joy and
alue of,
ition of
ituation
y obtain
uld con-
e saved,
b of en-
n should

receive
lid send
evidence
of our
that we
ich con-
But
much
at is by
Were
Einncr of
do this
faith in
as much
ly. For
e other's
, though
le in the

■«

^ common vain conversation of the world, we would live discon-
tented a^.d die miserable.

You have had some heavy trials of latej I have also met
Rome in my lot ; though at present I have none worth speaking

•^'Of. If we live long we shall meet with more; for one wave
must follow another, and one tempest must follow another, so
long as we are at sea. Trouble is the certain lot of all mankind,
though almost every body is so vain as to think he should
escape ; and thinks he meets with hard measure.

God's people have a peculiar certainty of trouble in their lot,
from the promise, the love, and faithfulness of their God in
Christ. " In the world ye shall have tribulation." And alas !
many of them arc so foolish as to think that they should escape.
It would be their ruin if they did, and as sure as God loves
them they shall not. Therefore if we, instead of spending our
time in fearing trouble, and contriving how to escape it, would

r|^ learn to see our need of it, and its use to us, and so to bear it
with faith, patience, humility, and thankfulness, we would do
ourselves a profitable service. Without trouble, we could hardly
be brought to see the wickedness of our hearts, the evil of sin,
and the vanity of the world, and the riches and sufficiency of
God's grace ; without it we could hardly be weaned from the
world, or brought to set our affections on things which are
above where Christ is. Did we know to improve our troubles
aright, we would find them to be the most profitable and kind
of God's dispensations in this world. Dear sister, I hope you
have learned by your trials, to be more humble to love God more
and to (serve him better.)

Last summer I was in Halifax seeing Mrs. M'K. and daugh-
ter K., and there I saw your daughter. She does not enjoy
her health quite well, and came to Halifax by sea, partly
for the benefit of her health, and partly to see me. She is
well enough as to her situation in this world, but I suppose she
is not without need of your prayers for her soul. She was
very happy to see me, and sorry when we had to part. She

268

REMAINS OF THE

wished me very much to go along with her to L. for a short
time, but I had been so long from home, that I could Dot spare
time.

I thank you for your kiud presents. These marks of your
affection I highly esteem.

\ y

CV>^

irt
re

-f

TRANSLATION

A PORTION OF ONE OF HIS GAELIC POEMS.

By Rev. JOHN MAOKENJsON.

■FT'r'^T'*'^'**^^ rr

APPENDIX.

THE GOSPEL.

«• Good tidings of great joy which shall be to all people."
" He shall save his people from theii' sins."

The loving gospel, bestowed upon us, by a ijracious God,
To effect our salvation, is the theme of my ardent song :
But proper knowledge of a subject so tran&cendently high.
Human nature unaided, unguided, can rc/cr obtain.
O wretched man that 1 am ! and what a number surround me.
To it giving audience, as to a useless, unmeaning sound!
How saddening the thought that multitudes will not understand
The noblest message in public promulged that ever was heard !

All the children of men are firmly held in fettered bondage

By the god of this world, to whom homage they constantly pay :

jh. Trodden down by carnal desires which cannot be satisfied ;

- Without virtue, and undesirous of the free grace of God :

Contemning every thing which indicates His will's desire.
And every day unweariedly, still breaking his commands,
Banished far from their thoughts, they are, from Him, all fleeing away
Headlong, towards that great misery which age shall never end.

Though living under the great preserving care of nature's God,
They will not even draw nigh Him with earnest humble prayer ;
.. To them 'twould be a great loathing to spend an hour before Him
Within His holy habitation, in close and warm commune;
They pursue the wind and still are in hopeful expectation
Of perfect happiness obtaining from emptiness and lies ;
Not knowing and not perceiving any mode superior
Than now, at once, to seize whatever their carnal hearts desire.

271

272

APPENDIX.

That thoy have perfect health and soundness is what they Rtill believe^
And for them there'a no occasion to obtain the grace of God ;
The gospel they esteem but lightly, compared to worldly means,
Their heart is vain and toward the Physician devoid uf lore,
But how joyful the information, of a cure unfailing
To one afflicted with mortal, deep, and very painful woundt--!
This is a precious message announced as from the Gud of truth.
To one for guilt condemned, in deep abjection and vilely crushed.

To one who is anxious, because with him, ho feels God is displeased
And whose sins appalling, in dense array, close in around him,
Not knowing but that he's doomed to hell's agonizing torments,
E'er yet next morn arrives, with death, the grim monster, in his eye.
To one who the knowledge of truth from the Holy Spirit has learned
That the pleasure which this world imparts is empty, false and vain ;
For during the present, it's nu more than a fleeting shadow.
Whose brief existence death, most surely, shall then for ever end.

To tell of life and safety is news which great delight inspired.

From Jesus who his life resigned moved by love fyv all mankind,

His blood is the remedy in which exists the power to heal,

When with sympathizing tenderness it is at once applied

To a wounded heart and a stranger to happiness and joy,

But troubled, sorrowful, and without a guide iu search of peace,

By the noble Spirit of powers invincible and divine

When he descends upon it with mild and quickening influence.

Such a news is \ery joyful concerning wealth and heirship

To one in deepest poverty and for the world no regard.

Of a cruwn and kingdom which age eternal shall never end.

Free from feuds and turmoil and enjoying friendship, love, and peace

Such news is joy peculiar to one who feels that he's despised

Concerning exalted honour in a Paradise above.

With love unmingled amid the heavenly angelic throng ;

And speech shall never fail them, in thanks and praise to the Lanib«

Glad tidings of deliverance to a sin-polluted soul

From horrible looking guilt, in magnitide by no means small ;

Through the mighty efficacy of that Oi. 3 great sacrifice,

OfTer'd by the Royal Priest, who in nature is peaceful, kind.

And of gracious influences that render timely aid.

Even when the enemy with all his power and active might

Is drawing nigh him, so as of hope and trust to deprive him,

And thus by a furious onset him utterly overpower.

Of grace and mercy which shall give him power and energy
To pursue the journey which conducts to glory and the Lamb ;
In the highest heavens where fur them His love doth most abound,
Desire shall never fail them, from age to age to sing his praise.

r<«r

APPENDIX.

278

;eve.

The beauty of that story, is its great and important truth,
W'itliout any loud boasting word or uiisubstantiiil fiction;
Clirist 18 that ransom in cHicacy the most enduring
The atoning sacrifice, the sure basis of lusting peace.

oye,
ned
in;

God the King- Supremo gave us His only well-beloved Son
Who assumed o"ir nature, though above our order, distant far;
In which, that obedience he willingly and sincerely gave,
AVhich gave us a renewed claim again to draw near to God;
Perfect obedience now was rendered to the Trinity's law,
By the God-man who always engaged in the doing of good ;
In the form of a poor, miserable, sin-polluted man.
But who surpassed in goodness and in dignity all human kind.

The loving Friend who, from condemning guilt, has earned salvation
For the human race with mournful weeping and with burning tears ;
Who, here, from the moment of his birth endured contempt and shame
Until liie day of his death, as His people's great Substitute.
When yet an infant young, Herod drove him to cruel exile
While still earnestly contemplating the state of all mankind,
His life was dreary, sorrowful while here on earth he lived.
He was hard pursued by foes who threatened danger to his life.

aco

And on his track in swift pursuit were devils, ferocious, mad,
Under the Prince of darkness in look implacable and wild : '',

But what gave him the severest pain was that justice on high
Unmoved by pity or warm sympathy in him sheathed a sword,
The curse of God had seized him for human debts to justice due.
By his kind benignant Father he seemed treated strange and harsh ;
For He abandoned him in tlie moment of his greatest need.
When crucified with dire injutitico and with malignant rage.

lb.

Now in the highest regions power unending to him shall be

To raise as many as he has willed in safety to the skies.

And also in bold defiance his enemies to destroy.

Wicked men and angels and all the cruel, oppressive race.

lint sinners of every kind have him contemptuously despised.

Who show malignant hatred to knowledge of the will of God,

Who the truth will not believe though proved to them beyond dispute.

Who will not march straight forward but are always going astray.

O Lord Jesus, have compassion upon all Christian nations.

In all the surrounding kingdoms their knowledge; is very low:

All kinds of infidel error how quickly tlioy rise and grow.

And at the time what want of zeal Presbyterians (iis[)lay !

Cause saving faith and knowledge, cause love of truth and righteousness.

Cause abundant joy and happiness in copious streams descend:

To turn mankind from sinful customs which lead them on to ruin,

And that holiness of heart and mind may spring, grow up, and flourish.

:V-

274

APPENDIX.

O God of peace, apread far and wide the eternal Mvingf truth *

Among the peopled nationa and India'a remotest lundi : *

Aa men who are lost and bewildered amid the mountain bg.

The night approaching nigh thorn and they are faint in want of food.

Give them the purest light and give them an unobstructed way,

And a heart bold and active which shall always obey the Lamb :

Tell them of salvation, till them of your eternal love,

Upon them send in triumph the mighty power of th^ jrace. ^

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