J Imiiorted by I J. Whetham, j Theological St Classical | Bookseller, No. 144 Chesnut street, Philadelphia. ^ S ALUMNI LIBRARY, | LIBRARY OF THE Theological Seminary, PRINCETON, N. J. BX 5037 .B5 1832 i Bickersteth, Edward, 1786- ; 1850. The works of Rev. E. j Bickersteth CONTENTS Pajre. SCRIPTURE HELP. lue of the Bible. fe importance of habitually stud- ing the Bible. Necessity of Divine Assis- lce to enable us properly to inderstand the Bible sneral Remarks on the Whole Bible, and short Observations on each Book .... ome Practical Remarks on vari- ous Subjects in the Bible, partic- ularly on the Law and the Gos- pel n the Jewish State, including- Re- marks on their Feasts, Offices, and Sacrifices, the Seasons in Judea and the religious Sects mentioned in the Scriptures Sxplanation of some expressions peculiar in the Scriptures Scripture Difficulties . . ' Summary of Divine Truth |?*o6ons why reading the Scrip- » ires is frequently attended with I i.ttle advantage . Practical rules for Daily Study . Scripture Prayers An Address to persons in different ". Stations of life on the duty of studying the Bible . Chronological Table Remarks on the History of Man- kind, and the Church of God, chiefly with respect to the neces- sity, progress, and ultimate tri- umph of divine revelation TREATISE ON PRAYER. The Nature and Duty of Prayer The Privilege of Prayer The Assistance of the Holy Spirit The Intercession of Jesus Christ Private Prayer . Public Worship . Family Worship Social Prayer The General Habit of Prayer . The Spirit of Prayer for "the en- largement of the Kinedom of Christ 19 38 85 101 105 111 116 120 118 157 165 167 170 11. Distractions in Prayer 12. On Devotional Feelings merely 13. Directions to assist in attaining the Spirit of Prayer . 14. An Exhortation to constant Pray- er 15. Forms of Prayer Pag-e. 174 178 180 192 197 249 253 264 THE CHRISTIAN HEARER. Chap. 1. The general Importance of Hear- ing the Word . . . 221 2. National Benefits of Hearing the Word 229 3. Preaching the word the Special Oridinance of God for Salvation 241 4. The Presence of Christ the Glory of Christian Assemblies . 6. The Holy Spirit received in Hear- ing the only Source of Genuine Profit .... 5. The relative Situation and re- spective Duties of Ministers and People 7. Directions for hearing the Word 281 8. The Importance of reflecting on what we have heard . . 293 9. Practical Obedience to the Word 298 10. Answers to objections against Pratical Obedience . . 30o 11. Observations on the Parable of the Sower .... 310 12. The promised universal Diffusion of Divine Knowledge . . 319 13. The Danger of Neglecting divine Truth ,330 14. The blessed Results of faithful Hearing . . . * . 338 15. Address to different ClMpes, ex- horting them to atteidto this Duty 346 THE CHIEF CONCERNS OF MAN FOR TIME AND ETERNITY. SERMONS I. II. The day of Grace. . . 351—361 SERMONS III. IV. On Death. . . . 361—368 CONTENTS. SERMONS V. VI. The Resurrection. Page. 368—376! PART II. SERMONS VII. VIII. The Judgment Day. . 376 — 385 SERMONS IX. X. Eternity 385—392 SERMONS XL XII. Hell. . . . . 392—402 SERMONS XIII. XIV. Heaven 402—412 SERMONS XV. XVI. The Christian's Triumph. 412—423 SERMONS XVII. XVIII. Farewell Sermons. . . 423—436 TREATISE ON THE LORD'S SUPPER. PART I. Chap. I. The Appointment of the Lord's Supper . . • • 437 2. The Atonement made by the Death of Christ . . 443 3. On Faith in Christ's Atonement 447 4. The New Covenant . . .451 5. The Design of the Lord's Supper 458 6. The Obligation to receive . 463 7. Answers to Excuses commonly made -* . . . .466 8. On receiving unworthily . 470 9. On Preparation . . . 472 10. The Benefits connected with a due reception .... 479 11. The Happiness which would fol- low its universal and devout pbservance . . . 486 12. On Communion with Christ and his People .... 488 13. The due Improvement of the V Lord's Supper ... 493 1. Helps for Self-examination 2. Hints for the Regulation and E ployment of the Mind dun s the Communion Service . I 3. On the Communion Service of 1 : Church . . . . I 4. Meditations during the CommiJ. ion Service . . .5 Prayer after receiving 5 THE CHRISTIAN STUDENT. Chap. 1. The Usefulness of Theologio.1 Study to Christians 2. The Influence of Practical Hoi- ness on Theological Studies 3. The Divine Teaching which God has promised ... 4. The Study U the. Scriptures 5. The Character of Scriptural Di- vinity . . • . 51 6. The Study of Practical WoYks 5 f 7. The Study of Controversial Works 5 8. The Dangers connected with Stud- ies 5 ] 9. Practical Rules for Study . 5 10. Advice to a Student on entering the University . . 5! 11. The Right Application of Theolo- gical Knowledge . . . 6( 12. Jesus Christ the Chief and Best Teacher . . . ' .611 Appendix. Outlines of the History of Divinity. The Fathers .... The Schoolmen and their Contem- poraries .... The Reformers Successors to the Reformers The Non-conformist The Divines of the Restoration and Revolution . Modern Writers 617 69 63 PREFACE TO SCRIPTURE HELP. The want of a plain Tract, cheap enough to be easily procured, and yet suffi- ciently full to be useful to those who are beginning to read the Bible, induced the writer to set about this little work. His first design was only to write a tract of a few pages, but he was led on by degrees, even in the first edition, to a much greater length than he originally intended. He has been encouraged by the fa- vourable reception of that edition (of which 2200 were sold in two or three months) to revise the whole work, and introduce several additional chapters ; particularly those which, as he stated in his former edition, he had omitted^ for the sake of brevity.* His objects have been, first to direct the reader's attention to THE BIBLE : to lead him dilligently to study the pure word of God, and to point out the vast im- portance of seeking the help of the Holy Spirit. He has next endeavoured to add such hints as might assist the reader to study practically and profitably ; give him clear views of the various parts of divine truth, and remove apparent difficulties. The most important points to be attended to, are then summed up in a few practi- cal rules, and the whole is concluded with some scripture prayers, a very brief chronological table, and some general remarks on the history of mankind and the church of God. Although much has been wisely and usefully done to illustrate the Bible by com- mentaries, yet it is evidently of great importance, that it should not be chiefly studied through the works of uninspired authors. There is a majestic authority,, an unaffected and beautiful simplicity and plainness in the word of God, which speaks more powerfully to the heart, than the most laboured expositions. On this account, the writer has been anxious to excite his readers to study, more constantly, with fervent prayer, the volume of the scriptures, without continually going to other works to guide them in reading it, and thus to take tlieir religious sentiments from the fountain head. The writer from his heart embraces that great protestant principle, that it is each man's duty and privilege to read the Bible for, himself ; and that important truth expressed in the sixth Article of the Church of England, that " Holy Scripture containeth all things necessary to salvation : so that whatflO- ever is not read therein, nor may be proved thereby, is not to bo required of any man, that it should be believed as an article of the faith, or he thought requisite or ne- cessary to salvation." He also fully assents to what is Mated in the excellent church *His extension of the plan, having necessarily increased the price, nn Abridgment of the pre* cnt edition has been published for the use of the poor, 10,000 copies of which have been aolfc whilst this was passing through the press. 2 X PREFACE. homily on this subject, " That man's human or worldly wisdom, or science, is not needful .to the understanding of scripture, but the revelation of the Holy Ghost, who inspireth the true meaning unto them that with humility and dilligence do search therefor."* The Bible is in many respects its own interpreter ; it contains in itself, the key which will open its own treasures ; and it is hoped, that the following pages may assist in pointing out this key to the reader. As the writer aimed rather to furnish a useful work, than to obtain credit for originality, he has freely borrowed from others whatever appeared likely to pro- mote his object. He desires particularly to acknowledge his obligations to Jone's Scripture Directory, for many observations in the fourth chapter. He wishes also to express his thanks to several friends who have kindly favoured him with their remarks on the former edition. To one, he is more especially indebted for some important suggestions, several corrections, and two or three valuable notes. Many imperfections will doubtless still be discovered in this work, and should another edition be called for, and the writer's life be spared, he will be glad to rec- tify any errors that may be pointed out to him through the medium of the pub- lisher. Reader, join in praying that it may please the great head of the church, to bless this and every attempt, to lead men to the study of that book, which is so pecu- liarly his own. E. B. Norwich, January 1816. ♦The whole of this Homily, which may be had separately, well deserves attention. SCRIPTURE HELP. CHAPTER. I. Value of the Bible. Suppose a person compelled to quit a foreign country, were invited to return home to receive a large possession which his father had promised him. Suppose he is entirely unacquainted with the road he has to go, but knows that it is often rugged, difficult and dangerous ; that there are also many false guides to mislead him, and many enemies to encounter : and that thus he will be exposed not only to the loss of the promised possession, but of every thing he has, and even life itself. What would be such a person's first inquiries ? Where can I get a sure direction ? Is there any protector who can defend me from mine enemies ? With what delight he would hear, " your father has given you a plain, full, and paiticular direction, and an all-sufficient protector." How dilligently he would be looking at this direction as he went along, and how entirely he would trust his Protector. This journey is the Christian's life : God is his father : heaven is his home : eternal bliss is the promised possession : Christ is the all-sufficient protector, the captain of our salvation, who has him- self gone the road and conquered every enemy, and who now guards and defends as many as commit themselves tohim: and TBI rihle, with the help of the Holy Spirit, affords a sure direction to God, to heaven, to everlasting bliss. " The testimony of the Lord is sure, making wise the simple." By means of the Bible, God himself "directs your paths." Eh all Important points, it is so plain, " that he who runs may read." It is also so full and particular, that you will find in it something adapted to re- move your most perplexing doubts, and to guide you aright through your great- est difficulties. Its fullness speaks its di- vine author. The Bible is altogether true : " thy word," says Christ, " is truth." It is truth without any mixture of error." It is the source and the only unerring standard of all religious truth and knowl- edge. Men may deceive us, or be de- ceived themselves ; our own minds and hearts may deceive us, and therefore we are told not to " lean to our own under- standing; andnotto trustour own heart;" but the Bible will never deceive us ; it is truth that we may always depend and act upon. Hence it is called " a light to our feet and a lamp to our paths ;" it renders the way to eternal life manifest and clear. Some may say, how am I to know that the Bible is true ? I will endeavor to tell you. The Bible is evidently an an- cient book, written by different persons at different periods, and yet in all its parts promoting one great design. Bad men could not write a book so plainly con- demning all sin. Good men would not have deceived mankind by pretending that an invention of their own was a divine revelation, especially when they were likely to get nothing by this decep- tion, but reproach, imprisonment, torture, and death. Its doctrines and precepts are evidently superior to all human wis- dom, and directly contrary to that cor- ruption of human nature, which impos- tors would indulge, as the means of gain- ing their ends. The Bible points out a clear way to eternal life ; a way honora- ble to God, suitable to the wants of man ; whilst by the strongest arguments it pro- motes practical holiness, so that you can- not read the book without feeling that it ' is a holy book. It gives you an account of various miracles which could only have been performed by the power of 12 SCRIPTURE HELP. God, and which were wrought in the midst .of vast multitudes for a pur- pose worthy of God. The religion of the Bible was at the time of its promulgation supported by these miracles ; and has ever since continued in the world. There are various prophecies in the Bible, the completion of which shew its divine ori- ginal. Those concerning Jesus Christ have in a great measure received their accomplishment : these were known to have been written long before his coming. The prophecies concerning Babylon were delivered many ages before they were ful- filled ; and the fall and continued ruin of that great city, which at the time when the predictions were delivered no human sagacity could foresee, prove that they were dictated by the inspiration of God. Those prophecies also respecting the Jews which pointed out their dispersion and yet predicted their preservation as a distinct people, are openly fulfilling to the present day in the sight of all men.* All these things prove that of old holy men of God " spake as they were moved by the Holy Ghost." 2 Pet. i, 21. Hence it is expressly declared, that " all scripture is given by inspiration of God." 2 Tim. iii, 16. By inspiration is here meant " such an immediate and complete discovery, by the Holy Spirit to the minds of the sacred writers, of those things which could not otherwise have been known, and such an effectual superinten- dency as to those matters which they might be informed of by other means, as entirely to preserve them from all error in every particular, which could in the least affect any of the, doctrines or com- mandments contained in their writings." — Scott. The evidence above stated has been admitted by the wisest men in all ages, as a sufficient proof of the truth and di- vine inspiration of the Bible, but they are not sufficient of themselves to produce that saving faith which is so much com- mended in the scriptures. Not only is the mind of him who possesses this faith completely convinced, but his heart is pu- rified and his life changed. The grace ♦See Porteus's Summary of Evidences, and Paley's Evidences. of God has removed the pride and preju- dices, which before prevented his seeing the excellence of the truth, and feeling its importance. Hence this faith is said to be " the gift of God." If you expe- rience the power of this grace in thus leading you to see the truth in its glory, you will believe the Bible to be the word of God, with an evidence which you never felt before. It will be the evidence of manifest conviction ; " he thatbelieveth hath the witness in himself." The Bible, when accompanied by the influence of the spirit, " with a powerful and pene- trating energy, alarms and pierces the conscience, discovers the thoughts and intents of the heart, convinces the most obstinate, and makes the most careless to tremble. With equal authority and effi- cacy it speaks peace to the troubled mind, and heals the wounded spirit." It ex- pands the understanding, it leads men to delight in God, to desire to know him more and serve him better ; it gives a meetness for the happiness of the heavenly world, and thus prepares man for an in- finitely superior state of existence. All these considerations unite in one point, and they produce the complete convic- tion, that such a system, so pure, so ani- mating, so sanctifying in its operations, so elevating in its effects, cannot proceed from any other source than " the Father of lights." The Bible claims our attention on ac- count of the invaluable truths it contains. It discovers to us things which the wisest of men in vain attempted to find out. It shows who is our Creator : his love to us, and what we have to do to please him. It plainly declares what should be our great care and concern in this life ; it af- fords light to those in darkness, rest to the weary and strength to the weak, and opens to us the invisible realities of an- other world. As all men have sinned — the Bible is above every thing valuable, since it is ad- dressed to sinners, and discovers to us the person, character, and offices of Christ, the Saviour. This discovery, if the expression may be used, throws a splendour on the pages of the Bible. It is therefore particularly called " the word of Christ." "When men feel themselves SCRIPTURE HELP. [3 sinners, and discover their need of a Saviour, and find in Chiist just that which they want, they see that there is an infinite value in every thing which re- lates to him and his salvation. That important question, What must I do to be saved? is here then satisfacto- rily answered. Forgiveness of sins through the blood of Christ, reconcilia- tion with God, peace of mind, the resto- ration of the divine image, and a solid hope of eternal life, are clearly set before us in the scriptures, and freely offered to our acceptance, through the mediation of a Saviour. Do you feel yourself sinful, and do you fear the wrath of God and mourn under the burthen of your sins ? In the Bible you will find declared, the means which God hath appointed both for your pardon and your cure. There you will read that " God sent his son to be the propitiation for our our sins ;" that Jesus Christ came into the world to save .sinners ; that he " is the lamb of God which taketh away the sins of the world," and that M the grace of God which bring- eth salvation hath appeared unto all men, teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world. These things were written, that we might believe that Jesus is the Christ, the son of the living God, and that be- lieving we might have life through his name." 1 Tim. i, 15. John xx, 31. Thus you see the Bible has " God for its author, salvation for its end, and truth without any mixture of error for its con- tents." There is a further value in the Bible which the real christian has expe- rienced. He has found that it is an un- speakable consolation in seasons of dis- tress. He is able to say with David. " This is my comfort in my affliction." In the loss of all that is valuable on earth, in contempt and ill usage from others, when tried, tempted, and weighed down by his sins, the christian has two resour- ces ; the throne of grace and the Bible. Thouoh his heart may be nearly bro- ken with grief, yet he can say, " why art thou east down ? () my soul, hope in God." The Bible has calmed his agitated mind, and given him even in his worst distress such a peace as he would not part with for all the world. " Thy stafc utes," says David, " have been my song in the house of my pilgrimage : unless thy law had been my delight, I should have perished in mine afflictions." — Again ; the Bible is inexpressibly valua- ble, because its truth endures for ever. All in this world is changing and uncer- tain : where can we rest ? where can we fix our feet and say this will never sink under me, this will abide for ever? "All flesh is as grass, and all the glory of man is as the flower of the field : the grass withereth and the flower thereof falleth away, but the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you." — Heaven and earth," says Christ, " shall pass away, but my words shall not pass away." Here then is something that will be of value in every period and every state ; it will be found true in the hour of death, at the day of judgment, and through eternity. CHAPTER II. The importance of habitually Studying- the Bible. The possession of a Bible, if rightly used, is one of the gieatest blessings and advantages that can be conferred upon us. Every thing however depends upon the use we make of it. If a person had swallowed poison, the best remedy in the world would do him no good unless he took it. So it is here ; your Bible will do you no good unless you use it. Nay, it' would have been better never to have had a Bible, than to have one and neg- lect to use it ; because the Bible is a talent entrusted to your charge, for the due improvement of which you must ac- count— besides, to disregard it, as if it were of no value, is a high affront to that great God who gave it. Suppose a pa- rent wrote a letter to a child at a distance, full of affectionate admonitions and kind promises, and that child never opened the letter, or only read a line now and then; what an unworthy part such a child would act; — just so are we acting 11 SCRIPTURE HELP. if we neglect that book, which our Heav- enly Father has sent to us, his children. I purpose to shew the importance of studying the Bible, frequently, patiently, and thoroughly, from the command of Christ : ihe character and conduct of pi- ous men : the knowledge, practical ben- efits, and real happiness gained by it, and the ill effects of neglecting it — and then to answer some objections, and point out the danger of a neglect of the Bible. I know indeed there are many young per- sons, and others who have not the com- mand of their own time, from whom so much cannot be expected as will be re- quired from those who have more leisure. To such I would say, " still you may do something : cannot even you often find time for folly, or perhaps for sinful books or company, when you will not give time to the Bible. Let no excuse satisfy you, but such as you are convinced will stand good in the solemn day of account. It may indeed require much self-denial, when, wearied with the labours of the day, you retire at night to your room, to read, perhaps in the cold a portion of scripture ; and again, to rise somewhat earlier for this purpose in the morning or to snatch a few moments in the mid- dle of the day ; but would you not do more than this to gain a great temporal good, and here is a far more important benefit, a spiritual, an eternal good to be obtain- ed." Let all do the best they are able in their different circumstances. " If there be first a willing mind, it is accepted ac- cording to what a man hath, and not ac- cording to what he hath not." Let all therefore consider, that 1. The study of the scriptures is plainly commanded by God and his Christ. Thus Christ says : " search the scriptures, for in them ye think ye have eternal life, and they testify of me ; — blessed are they that hear the word of God and keep it." And again, Paul says. " let the word of Christ dwell in you richly in all wisdom." Solomon gives much the same directions when he says, " cry after knowledge, seek her as silver, and search for her as for hidden treasure. Wisdom is the principal thing, therefore get wisdom." "He" then " that hath an ear to hear, let him hear what the spirit saith unto the churches." Let us not live in the neglect of a plain command of Christ. % It was the conduct of pious men. It appears .from the 119th Psalm, that David was continually studying the scrip- tures ; and he says of the righteous man, " his delight is in the law of the Lord, and in his law doth he meditate day and night." 0 that this were the character of all who call themselves Christians ; that they would not only read their Bibles, but continually meditate upon them and de- light in them. Timothy had known the scriptures from a child. Apollos was mighty in the scriptures. What a solemn injunction St. Paul gives respecting his epistle to the Thessalonians — " I charge you by the Lord, that this epistle be read unto all the holy brethren." It is said that the first christians read the scriptures with great dilligence. We cannot follow a better example. Remember then that this blessed book has been the daily study of the wisest and the best of men, of all the saints of God ever since it was written, and that it has con- stantly guided them through every temp- tation and difficulty till they have been received to the glory of God. 3. Continual study under the influence of the Holy Spirit, is the only way to ob- tain a knowledge of the Bible. A thorough acquaintance with any sub- ject cannot be acquired without great at- tention ; still less can a knowledge of re- ligion, without much perseverance and study. It is well said, " the scriptures are a treasure of divine knowledge which can never be exhausted. The most learned, acute, and diligent student can- not, in the longest life, obtain an entire knowledge of this one volume. The more deeply he works the mine, the richer and more abundant he finds the ore. — New light continually beams from this source to direct his conduct, and illus- trate the works of God and the ways of men." — Scott. 4. It is one great means of attaining the practical benefits which result from the religion it teaches, namely, conver- sion, faith, hope and sanctification. — Hence when the Bercans " received the word with all readiness of mind, they SCRIPTURE HELP. 15 searched the scriptures daily, and there- fore many of them believed." David says, " thy law is perfect converting the soul." Jesus Christ prays for his people, :> sanctify them through thy truth, thy word is truth and Paul says, " what things were written aforetime were writ- ten for our learning, that we, through pa- tience and comfort of the scriptures, might have hope. Beholding as in a glass the glory of the Lord, we are changed in- to the same image, from glory to glory, as by the spirit of the Lord." And he sums up these benefits when he says, the scriptures are able to make us wise unto salvation through faith which is in Christ Jesus, and are profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works." Observe, too, how our Lord answers every temptation of Satan with a text of Scripture. Matthew iv. Reading the scriptures is one of the great means of bringing our souls near to God, and enjoying communion with him. " While in prayer, we speak to God : in the scripture, God speaks to us." 5. This study also brings real hap- piness. You have not found happiness in the world. How often have you been compelled to feel, if not to acknowledge, the vanity and emptiness of all worldly good : try, then, to find happiness in the Bible. You will not be disappointed there ; it will lead you to that " fountain of living waters of which whosoever drinketh shall not thirst again. Great peace have they that love God's law." The Thessalonians received the word preached to them " with joy of the Holy Ghost." In hearing this word of Christ, you will often find your hearts like those of the disciples going to Emmaus, burn- ing within you. As " faith cometh by hearing," you will not only be persuaded God's promises will be fulfilled, but will see your interest in them, and exult in the hope of boundless bliss beyond the grave. Christ says, " he that hcareth my words and believeth in me hath ever- lasting life, and shall not come into con- demnation ;but is passed from death un- to life." John v, 24. Do not however be discouraged, if these practical benefits are not immedi- ately obtained, or you seem not to make rapid advances in the divine life. Your progress may be real, though slow and hardly perceptible. Although the new- born babe daily receives nourishment yet it does not instantly grow up to manhood, but gradually passes through the stages of childhood and youth — so it is here. Be not disappointed, if reading the Bible should sometimes appear a task, and your corrupt nature should be ready to call it a dry, dull, and tedious study ; still per- severe in it, remembering that nothing valuable is gained without self-denial. The more constantly you read in a right spirit, the more comfort and pleasure, profit and happiness you will find. When a man, by much patient study of his Bible, has taken his sentiments and principles simply from that source, he has the satisfaction of knowing I rest on a solid foundation ; I did not take my opinions from this man or the other, but from the Bible alone ; I have "thus saith the Lord" for the reason of the hope that is in me. Who can describe the value of this persuasion in the hour of temptation and trial. 6. There are, lastly, very ill effects arising from the neglect of this study. This is the reason why so many are ig- norant of the first principles of Christian- ity, hardly knowing that there is a Saviour, or having " heard whether there be any Holy Ghost." This is the cause why so many false and groundless notions prevail amongst us : for when we follow our own reasonings and neglect the scrip- tures, we must of necessity go astray. Ignorance of the scriptures is one great cause of error and vice. Matthew xxii, 29. This ignorance keeps you from much happiness and comfort : it is the indirect cause of many anxieties and great misery in this life : and what is far worse, it ruins your immortal souls. Christ says, " he that rejecteth me and receiveth not my words, hath one that judgeth him. The word which I have spoken shall judge him at the last day." John xii, 4s. " My people," saith the Lord, " are destroyed for lack of know- ledge." 10 SCRIPTURE HELP. Some, however, say, yes ; I am satis- fied of the truth of all this ; but I am poor and unlearned : the Bible too is a large book, and when I begin to read it / find many tilings which I cannot under- stand. Let me, however, ask you, are you not every day labouring to provide for yourself and your family ? Now in the beginning of the week, you do not say my labor is too difficult for me — I will sit down and do nothing ; because you know if you did, yourself and youi family might suffer. But remember, the soul is of more value than the body. — Your soul will live forever ; it wants food, whereby it may be nourished up unto eternal life, and this food is to be ob- tained, under the divine blessing by pa- tient labour in reading your Bible. Be- sides, you did not learn your trade at once, nor can you learn the whole truth contained in your Bible at once. The Bible is indeed a large book, but it con- sists of many small books ; each of these is complete in itself, such as Genesis, Matthew, &c. — Read one of these smaller books through, before you begin another, and by degrees (observing the rules here- after mentioned) the most ignorant may gain a considerable knowledge of their Bibles. You may not thoroughly under- stand any part of the Bible at the first reading ; but what appears obscure or un- important at one time, may be easy and of immense value at another. Others say / have not time to read my Bible. I have enough to do in my daily occupation, without attending to any thing else. Ah ! remember, you must give an account of all your time to God, and you will indeed give a wonderful ac- count if you make it appear that those portions of time were misemployed, which were spent in reading your Bible. I ap- peal to your conscience, whether you do not often needlessly give time to things of far less importance, and however busy you may really be, the study of the Bible will not hinder, but help your business, by teaching you to go through it with a quiet and diligent spirit. Besides, you can always find time for eating and drinking, and sometimes for amusement ; but is not the food of your soul of infi- nitely greater consequence ? Job said, " I have esteemed the words of his mouth more than my necessary food." Many at the close of life have regretted their neglect of this book, but no one ever then repented of his attention to it. Do you not profanely despise God himself ; when you disregard this sacred volume, or im- agine that it is not worth your while to peruse it carefully and frequently ? Re- member again, the eunuch was reading the scripture while travelling on the road, when he did not well understand it ; and you know how God rewarded his dilli- gence, by sending Philip to explain what he read, and to preach unto him Jesus. But are you indeed so busy ? This then is the reason why you should read the Bible. You are like a man in the midst of a battle — this is your armour ; O do not throw it away, lest you be wounded and perish forever. Others urge this objection, I would read the Bible but / have not got one, I am too poor to procure it. To such it may be answered, if you are really desi- ring a Bible, there are many opportunities for obtaining one at the present time at a cheap and easy rate. Should you be too poor to embrace any of these, make your wants known to those who can supply you. If you are as much in earnest to obtain food for your never-dying souls, as you are for your perishing bodies, you must hope that God will incline the heart of some kind friend to impart this gift to you. Let me say also to those to whom God has given property, can you dispose of your talents in a more useful way, than by assisting the poor to obtain Bibles ? Should you ever rest satisfied, till your poorer neighbours have this in- valuable treasure ? Some may perhaps be kind enough to read this tract to persons, who in reply to all that has been said, may answer, / am unable to read the Bible myself ; to such it may be said, you must make use of the best helps in your power. If you are thoroughly persuaded the knowledge of the Bible is not only an important du- ty, but a great advantage, you will make every effort, you will use every opportu- nity, to gain this knowledge. Hence, when persons have become really in earn- est in religion, they have learnt even in SCRIPTURE HELP. 17 Of all the works of creation the sun their old age to read their Bible, and hap - CHAPTER III. pily for you at the present day there are: means peculiarly favorable to this end. The Necessity of Divine Assistance to in theadult schools which are becoming so I enable us properly io understand the general. But if you cannot read the Bit Bible. ble, your children, neighbors, or friends, will surely be glad to read a chapter toj you. You should also be diligent in at- 'is the most glorious and splendid, the tending public worship, where you may1 most enlivening and useful : it not only hear the Bible read. If a kind father had enlightens the world, but cherishes and left a will, would you ever rest satisfied gives health and strength to all things ; till you knew what it contained ? Be, it causes universal joy and gladness of then, at least as much in earnest about heart ; it renews the face of the whole your eternal welfare, as you are about 'earth, and there is nothing hid from the those temporal concerns which most in-! heat thereof. terest you. So is the word of God : it is a bright Yet, after all that I have said, I fear and glorious light, shining in a dark many who have a Bible will disregard it. world ; but " the light shineth in dark- suffer it to lie unopened on the shelf, or ness, and the darkness comprehendeth it consider it merely as a task book for not." John i. 5. The world lieth in their children. What shall I say to you, darkness ; men are dead in trespasses or how shall I engage you to attend to and sins, and while they continue in that this great duty ? I know the true reason state, they no more perceive the real glo- why you neglect it : you love your sins, ry of the Bible, than a blind man per- and you are afraid that the study of the Bible will either oblige you to forsake them, or make you more guilty, if you continue in them. Bat ah, be not de- ceives the light of the sun, or a dead man its warmth. Hence we may learn the need of the help of the Holy Spirit. When this is given, " the dead will hear ceived ; what does Jesus Christ himself the voice of the Son of God, and they say 7 li This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds are evil." John iii, 19. Your that hear will live." The necessity of divine assistance may be proved from 1st. The express declarations of disregard of the Bible, instead of being scripture. "When David prays, u Open an excuse, will be an evidence of your j thou mine eyes that I may behold won- sin. an aggravation of your guilt, and drous things out of thy law," lie shows will condemn you for ever. " Whoso his sense of the need of divine aid to en- despiseth the word shall be destroyed, i able us properly to understand the Bible, but he that feareth the commandments Christ lay* to Nicodemus, * Verily, veri- shall be rewarded." Prov. xiii, 13. — ly, I say unto thee, except a man be bora M How shall you escape if you neglect so again he cannot see the kingdom of God." great a salvation, spoken by the Lord John iii, 3. He cannot discern the spir- and confirmed unto us by them that heard itual nature and glory of the gospel ; he him." Heb. ii. 3. If the love of Christ 'cannot see the excellency of the holiness does not constrain you, O let M the ter-jof God, the goodness of the strict and rors of the Lord persuade you" eontinu- spiritual precepts of the law, the justice ally to read your Bible, looking for Di- vine assistance, without which all your reading will be unprofitable. of its awful sanctions, the malignity in sin which desnvrs eternal ruin, the infi- finite value of Christ, and the happiness 3 18 SCRIPTURE HELP. of being like him. Hence our Lord says, tc no man can come to me, except the Father which hath sent me draw him ; and every man that hath heard and learned of the Father cometh unto me ;" John, vi, 44 ; and St. Paul says, "the nat- ural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them be- cause they are spiritually discerned." 1 Cor. ii, 14. 2d. The promises of divine teaching. Thus our Lord says to the Apostles, " when the spirit of truth is come he will guide you into all truth." John xvi. 13 and though this promise was, in the first place, peculiarly applicable to them, as it respected their divine mission, yet it comprehends the more lasting operations of the Holy Spirit. Our Lord says of this spirit, "the Father shall give you another Comforter, that he may abide with you for ever." John xiv, 16 And he says, " they shall be all taught of God." John vi, 45. And again, it is said, "if any of you lack wisdom, let him ask of God, and it shall be given him." James i, 5. 3d. The conduct of unbelievers. The Israelites did not profit by the miracles they saw, and one reason was because the Lord had not given them an heart to per- ceive, and eyes to see, and ears to hear. Deut. xxix, 4. How often the Jews ac- cused our Lord himself of being mad, and having a devil. John x, 20, viii, 48. How deaf were their ears, how hard their hearts, how blind their eyes, notwith- standing all the miracles which our Lord did amongst them, and the reason assign- ed is, it was not given to them to know the mysteries of the kingdom of God. Matt, xiii, 11, &c. John xii, 37—40. The learned Athenians mocked Paul, and ridiculed the doctrine of the resurection of the dead. Acts xvii, 18 — 32, and how few wise, mighty, or noble among the Corinthians embraced the gospel at first. 1 Cor. i, 26, for the world by wisdom knew not God. 1 Cor. i, 21. 4th. The experience of Christians. How dark were the minds of the disci- ples respecting the prophecies concern- ing Christ, till he oponod their under- standing, that thoy might understand the scriptures. Luke xxiv, 45. Lydia was just as ignorant and careless as other people, till the Lord opened her heart to attend to the things spoken by Paul. Acts xvi, 14. God alone makes believ- ers to differ from others, and they have nothing which they did not receive from him. 1 Cor. iv, 7. see also 2 Cor. iv, 6 and 1 John v, 20. 5th. The prayers of believers prove the same necessity. How earnestly Da- vid prays, " make me to understand the way of thy precepts, so shall I talk of thy wondrous works, and give me under- standing that I may know thy testimo- nies ; teach me thy statutes." The whole of the 119th Psalm completely shows how needful David thought divine teach- ing. See also Eph. i, 17, 18. Thus you see in how many various ways God has declared this truth, that it is necessary to have divine assistance to enable us properly to understand the Bible. In doing this, he has shown us that it is a point of great importance, and very apt to be neglected. It may perhaps be a new and strange doctrine to you, but do not on that account despise or disregard it ; search the scriptures and you will find their testimony on this head decisive. When you are convinced of this, you will then earnestly implore the aid of the Holy Spirit. How infinitely kind and condescend- ing is that God who is thus willing to guide and teach his sinful creatures — " Good and upright is the Lord, there- fore will he teach sinners in the way." And shall we not seek this help ? Settle it then, as a firm principle in your mind, that God alone can enable you profitably to understand and attend to his word, and be earnest in prayer for his assistance ; "and if ye being evil know how to give good gifts unto your children, how much more shall your heavenly Father give his Holy Spirit to them that ask him." "Ask and you shall have, seek and you shall find, knock and it shall be opened unto you." 'i bus the Holy Ghost is the great agent to enable us to understand the Bible, for " no man can say that Jesus is Lord, but by the Holy Ghost." It is his office not only to sanctify and comfort the church, SCRIPTURE HELP. "but to take of the things of Jesus Christ, and to show them to us." The apostles themselves did not understand the meaning of the gospel, till they were taught by the Holy Ghost. Whenever, therefore, you open your Bible, never forget to pray that the spirit of God may open your understanding. Though the degrees of light and grace communicated by the Holy Spirit to dif- ferent persons are various, for "he di- vides to every man severally as he will ; (1 Cor. xii, 11.) yet some general marks may be pointed out, by which we may ascertain whether we are in any measure partakers of it. The believer feels its influence in turning him from sin to God, and exciting him earnestly to seek the salvation of his soul, as the one great object of his life. The Holy Spirit pro- duces in him humility of mind, and a willingness to receive instruction. He manifests to him the wisdom of God in the great doctrines of the Bible, "justifi- cation by grace through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood," and the necessity of " a new heart and a new spirit." He leads him earnestly to desire to see the char- acter and glory of God, to enjoy his pres- ence, and to be conformed to his likeness. He inclines the heart to love holiness be- cause God is holy, and heaven because it is a holy place ; and he gives an effi- cacy to the word, making it powerful to excite and promote every holy temper and disposition. He enables him to en- ter into this feeling, "thy testimonies are my delight ;" so that the Bible is often a source of the greatest comfort, filling him " with joy unspeakable, and a hope full of ".lory." Reader! ask your own con- science, have I experienced any of these thiagj I has the Bible been thus brought home to my heart ? How can it be so, if you have never diligently and perscver- iimly sought the influence of this blessed guide and comforter ! Whilst the necessity of having this di- vine teacher is thus strongly insisted up- on, the above statement clearly shows that it is not meant that the Holy Spirit guides to any new revelations, or any doctrines contrary to the revealed will 19 and word of God ; nor can we expect his guidance without prayer and the use of the other means and helps which God has given us for understanding his word. Such ideas do not proceed from the Spirit of God, but are the spirit of delusion and enthusiasm. I purpose now to go very briefly through the Bible with you. CHAPTER IV. General Remarks on the whole Bible, and short Observations on each Book. The word eible means book, and the sacred volume is so called because it is the book of books — the best book. The word scriptures signifies writings. The Bible was not written at one time, or by one person, but consists of various parts, written at different times, by different men. It is divided into two testaments or covenants — the old and the new. As a testament, the Bible is the will of our gracious Redeemer, full of noble gifts and legacies, confirmed to us by the death of the Testator. Heb. ix, 16, 17, 18. As a covenant or agreement between God and man, the old covenant, the law is holy, just, and good; and the new cove- nant, the gospel, is full of grace and truth, the power of God unto salvation to every one that believeth. The great promise of the old testament is a Saviour to come. The new shows us that this Saviour is come, and gives us another great prom- ise, though this promise is not excluded from the old, viz. the promise of the Ho- ly Spirit. The old testament was chiefly written in the Hebrew language, and the new testament in the Greek.* The present * The Apncri/j'lhi, sometimes bound up with the Bible, Is no pari of the word of God, nor has any divine authority. It was not till the year 1550, at a Council held at Trent, under the in- lluenee of Pope Pins IV. that any part of the apocrypha was publicly decreed to be a pai l of the word of tlod. It is evident, therefore, that its authorit v rcsta on a \ pry different foundation to that of tin' eriptures. It can also be easily shown, that though there are in (be apot i vpba many admirable lesson* of pra< tieal wisdom, yet it frc<|u< in ly ' ontradiets tin: oracles of tiod. 90 SCRIPTURE HELP. authorised English Bible was translated out of the original languages in the reign of king James 1st. Where LORD is printed in capital letters, it is in the orig- inal Jehovah ; and such words as are printed in Italics, are not in the original, but used by the translators to complete the sense in English. The old testament was written prior to the time of our Lord. The New Testament was written by the disciples and Apostles of Jesus Christ : and before the middle of the second cen- tury after Christ, the principal part of the books which compose it, were read in ev- ery Christian church. The books of the Bible when first written, were not divided into chapters and verses. This was a modern invention, useful in many re- spects, but the sense is frequently ob- scured by it. Thus, the 1st verse of the 2d Corinthians, 7th chapter, should be read along with the 6th chapter. In or- der to obtain a general view of the plan and connexion of any particular book, we should disregard this arbitrary divis- ion. The new testament continually quotes, or refers to the old, and thus not only confirms it, but helps us to understand and improve it. I shall, therefore, at the end of the following observations on each book, point out some references, naming only the chapter and verse of the book. Thus, under Genesis, you will find — iii, 4. 2 Cor. xi, 3, meaning, that the 11th chapter of 2d Corinthians, 3d verse, re- fers to the 3d chapter of Genesis, 4th verse. The first five books of the old testa- ment, sometimes called the Pentateuch, or Jive books, were written by Moses more than 3000 years ago, and are the most an- cient writings in the world. Genesis signifies creation or begin- ning. It contains the history of about 2369 years. It makes known unto us, that there is but one God, the creator of all things. It describes the happiness of man in Eden-^-his fall — the promise of Christ, the seed of the woman — the del- uge— how Noah and his family were saved in an ark — the history of Abraham. Isaac, Jacob (afterwards called Israel,) and Joseph — and the settlement of the Israelites in Egypt. Observe in this book that two distinct classes of men begin in Cain and Abel, and you will find they have continued through all ages; I mean the church of God and the ungodly world. The saints, though few in number and despised of the world, are most dear to God. See his kindness to Abraham, and the amazing condescension and familiar- ity with which he treated him. What a privilege it is to belong to that church which God regards as a peculiar favour. Take particular notice of the covenant God entered into with Abraham, that in his seed, all the nations of the earth should be blessed ; and see Gal. iii, S— 16, &c. The 11th of Hebrews will give you a view of the motives and principles which animated the Patriarchs. In reading Genesis, you may discover traces of Christ, not only in the promises, but in the characters described, many of whom were types or figures of the Saviour.* * In the character of Joseph for instance, while we see an example of excellent conduct in a va- riety of situations, let us also endeavour to no- tice many signs of the Saviour. This is illus- trated by Pascal in the following" manner : — "Jesus Christ prefigured by Joseph the beloved of his father, and hy him sent to visit his breth- ren, is the innocent person whom his brethren sold for twenty pieces of silver, and who by this means became their Lord, their Saviour, the Sa- viour of strangers, and of the whole world, which had not happened but for their plot of destroying him, making him an outcast, and selling him for a slave. Joseph was an innocent man in prison between two criminals ; Jesus on the cross between two thieves. Joseph forctels de- liverance to one of his companions, and death to the other from the same tokens ; Jesus Christ saves one and leaves the other, after the same crimes. Joseph could only forctel : Jesus Christ performed what he foretold. Joseph requests the person who should be delivered, to be mind- ful of him In his glory ; the man saved by Jesus Christ, intreats he will remember him when he comes into his kingdom." See i ascal's Thoughts on Religion, an impressive, and in many respects, valuable book. Perhaps Pascal may have gone into more mi- nute particulars than could be fully justified ; yet it has doubtless pleased God to give in the history of the Old Testament many hints, marks, and footsteps of him who was to come. Almost every benefit and blessing will remind the be- liever whose heart is filled with the love of Christ, of the Saviour. The bread he eats, the house in which he dwells, the light and life lie enjoys, and the way in which he walks, will all, not only bring Christ to his mind, but help him SCRIPTURE HELP. I cannot conclude the observations on Genesis better than in the impressive words of a recent commentator : — " Read- er, thou hast now before thee the most ancient and most authentic history in the world ; a history that contains the first written discovery that God has made of himself to mankind : a discovery of his own being in his wisdom, power, and goodness, in which thou, and the whole human race, are so intimately concerned. How much thou art indebted to him for this discovery, he alone can teach thee, and cause thy heart to feel its obligation to his wisdom and mercy. God made thee and the universe, and governs all things according to the counsel of his own will. While under the direction of this counsel, thou canst not err ; while under the influence of this will, thou canst not be wretched. Give thyself up to his teaching, and submit to his authority ; and after guiding thee here by his coun- sel, he will at last bring thee to glory." References in Genesis. i, 1. Hcb. xi, 3. — iii, 4. 2 Cor. xi, 3. — iii, 6. 1 Tim. ii, 14.— iv, 4. Heb. xi, 4. — iv, 8. 1 John iii, 12; Jude 11.— v, 24. Hcb. xi, 5.— vi, 12. 1 Pet. iii, 20.— vii, 14. Heb. xi, 7 ; 2 Pet. ii, 5.— vii, 4. Matt, xxiv, 37, 38.— xii, 1. Heb. xi, 8.— xiv, 18. Heb. vii, 1.— xv, 6. Rom. iv, 3 ; James ii, 23.— xvi, 15. Gal. iv, 22.— xviii, 10. Heb. xi, 11.— xviii, 12. 1 Pet. iii, 6.— xix, 24. Luke xvii, 28, 29.— xix, 25. 2 Pet. ii, 6 ; Jude 7.— xix, 26. Luke xvii, 32.— xxi, 1, 3. Gal. iv, 28.— xxii. 1, 10. Heb. xi, 17; James ii, 21. — xxii, 18. Luke i, 55. — xxv, 22. Rom. ix, 10. — xxv, 33. Heb. xii, 16. — xxvii, 27. Heb. xi, 20. — xlviii, 15. Heb. xi, 21.— xlix, 10. John i, 4(J ; Luke i, 32.— i, 24. Heb. xi, 22. Exonu3 signifies departure, or going forth. It contains the history of 145 years. It describes the bondage of the Israelites — God's raising up Moses as more to understand the blessings which he im- parts to his people. And so, in reading- the Bi- ble, t!i<' Christian discovers almost innumerable ineujoi i;ds of Christ, and thus experiences more what it is to dwell in Christ and Christ in him, and (in more easily adopt the language of St. Paul, "to me to live is Christ, and to die gain." It is communion with the Saviour that tonus the dfatiaffuiflhing character of the real Christian, and which is seen in his life, by his having the ■MM mind that was in Christ, and following his example. 21 their deliverer — the plagues of Egypt — the departure of the Israelites, and their passage through the Red Sea — their be- ing fed with manna, having water given them from a rock — and the giving of the law from Mount Sinai. — How gracious God was to Israel, how dreadfully he punished his enemies, and what base re- turns Israel made to God. Israel is a picture of what we now frequently see. The 10th chapter of the first Corinthians will furnish you with a practical improve- ment of many events in this book. Here is contained the covenant of the Mosaic law, distinct from the covenant made with Abraham. (Gal. iii, 17.) Christ was prefiguied by the rock that followed Israel, and the manna which fed them, and he was the Angel who conducted them. Moses was a type of Christ as a law-giver, mediator, deliverer, and inter- cessor ; as the head of the church, as the guide and Saviour of Israel. The study of the mediation of Moses, will help us to understand the mediation of Jesus. The deliverance of Israel from Egypt, and their journey through the wilderness, are lively figures of our deliverance from the bond- age of sin, and of our journey through this world's wilderness to the land of heavenly rest. References in Exodus. ii, 2. Heb. ii, 23.— ii, 11. Heb. xi, 24 ; Acts vii, 24.— iii, 2. Acts vii, 30.— xii, 7. Heb. xi, 28.— xiv, 22. 1 Cor. x, 2 ; Heb. xi, 29.— xvi, 15. John vi, 31, 49 ; 1 Cor. x, 3. — xvii, 6. 1 Cor. x, 4. — xix, 6. 1 Pet. ii, 9. — xix, 12. Heb. xii, 18. — xxiv, 8. Heb. ix, 19. — xxvi, 35. Heb. ix, 2.— xxxii, 6. 1 Cor. x, 7. Leviticus is so called, because it treats of the laws, ordinances and ofliccs of the Levitical priesthood. It describes sacri- fices of various kinds ; the nature of legal uncleanncsses, and the means of purifica- tion from them — several solemn festivals, the punishment of Nadab and Abiliu for irreverence. The epistle to the Hebrews is the best commentary on this book. The tilings here described arc shadows of better things to come, even of Christ, and redemption through him. — The burnt of- fering shows us the full, perfect, and sufficient sacrifice of Christ once offered, Whose blood cleanses from all sin. Hie 82 SCRIPTURE HELP. meat offering shews us Christ as the spiritual, food of our souls. The peace offering shows us Christ as our peace, bearing our sins, and reconciling us to God. The sin offering, part of which was burnt without the camp, represents Christ, our sin offering, dying for us without the gate of Jerusalem. The tres- , pass offering equally points out the Saviour, whose blood alone can cleanse from the least sin. Christ is the sum and substance of all. In Christ behold the Lamb of God which taketh away the sins of the world : in Christ behold all the sacrifices completed and abolished ; all the shadows lost, in him, the sub- stance. Behold in Aaron, anointed to this office, going before the people, inter- ceding for them, obtaining the pardon of their sins and blessing them, a figure of your great high priest Jesus Christ. The washings and cleansings point out to us the purifying influences of the Holy Spirit. The oil is an emblem of his unction. The particular directions res- pecting worship, show us the vast impor- tance of reverence and attention in all our worship. In the long, tedious, and pain- ful train of sacrifices, behold also God's unalterable displeasure against sin, and learn to love that Saviour who has done away sin by the sacrifice of himself, and admitted you to the privileges of a better dispensation. The unclean could not enter the camp of the Lord, nor can the unconverted sinner enter the kingdom of God. Boyle observes, " the ceremonial law, with all its mystic rites, like the manger to the shepherds, holds forth, wrapped in his swaddling clothes, the in- fant Jesus." The old testament gospel is well ex- pressed in the following hymn, by Cow- per : — Israel, in ancient days, Not only had a view Of Sinai in a blaze, But learn'd the gospel too ; The types and figures were a glass, In which they saw a Saviour's face. The paschal sacrifice, And blood Besprinkled door, Seen with enlightened eyes, And once applied with power ; Would teach the need of oilier blood, To reconcile the world to God. The lamb, the dove set forth His perfect innocence, Whose blood of matchless worth Should be the soul's defence ; For he, who can for sin atone, Must have no failings of his own. The scape goat, on his head The people's trespass bore, And to the desert led, Was to be seen no more ; In him, our surety seem'd to say, Behold, I bear your sins away. Dipt in his fellows' blood, The living bird went free ; The type well understood, Express'd the sinner's plea ; Describ'd a guilty soul enlarg'd, And by a Saviour's death discharg'd. Jesus I love to trace, Throughout the sacred page, The footsteps of thy grace ; The same in every age. O grant that I may faithful be To clearer light, vouchsaf d to me. References in Leviticus. xii, 3, 4, 6. John vii, 22 ; Luke ii, 21, 24.— xiv, 4. Matt. 8, 4.— xvi, 14. Heb. ix, 13.— xvi, 17. Luke i, 10. — xviii, 5. Rom. x, 4, 5. Gal. iii, 12. — xix, 15. James ii, 1. — xix 14. Matt, xviii, 15 ; Luke xvii, 3. — xix, 18. Gal. v, 14. — xx, 10. John, viii, 5. — xxvi, 12. 2 Cor. vi, 16. Numbers is so called, because it begins with an accouut of the numberings of the people. It shows us how literally the promise was fulfilled to Abraham, that " his seed should be as the stars of heaven for multitude." It comprehends a period of about 38 years. — It describes the jour- neys of Israel — their murmurings and punishment — Balaam and Balak — Jeho- vah guides his people in the right way — Israel was afflicted in the wilderness, yet what miracles were wrought for Is- rael ; but in the midst of these they quarrel with God, and do not escape un- punished.— These things, says Paul, hap- pened unto them for examples, and they are written for our admonition. The visible church of God on earth is in all ages a mixed church. The brazen ser- pent, hung upon the pole, was a striking type of Jesus Christ ; and the recovery of the Israelites of the recovery of the perishing soul through faith in him. — See J oli ii iii, 14, 15. SCRIPTURE HELP. 23 References in Numbers. viii, 16. Luke ii, 23.— ix, 18. 1 Cor. i, 10.— xi, 4. 1 Cor. x, 6.— xii, 7. Heb. iii, 2. — xiv, 27. 1 Cor. x, 10; Heb. iii, 17.— xvi, 1. Jude xi.— xix, 3. Heb. xiii, 11.— xx, 8. 1 Cor. x, 4.— xxi, 5. 1 Cor. x. 9. — xxi, 9. John iii, 14.— xxii, 23. 2 Pet. ii, 16.— xxii, 39. 2 Pet. ii, 15 ; Jude xi. — xxiv, 14. Rev. ii, 14. — xxv, 9. 1 Cor. x. 8.— xxvi, 65. 1 Cor. x, 5.— xxviii 9. Matt. 12, 5. Deuteronomy signifies the law repeated. It briefly touches on many former cir- cumstances, strongly urges the people to obedience, describes the glory of Canaan, and contains an account cf the death of Moses. In chap, xviii, v, 18, there is a very plain prophecy of Christ, see Acts iii, 22. This instructive book is full of practical directions, most of which are as applicable to us, as they were to Israel, and it is worthy of our most diligent pe- rusal. References in Deuteronomy. vi, 13. Matt, iv, 10.— vi, 16. Matt, iv, 7.— viii, 3. Matt, iv, 4.— x, 17. Acts x, 34 ; Rom. xii, 11 ; Col. iii, 25. — x, 17. Ephes. vi, 9. — xviii, 1. 1 Cor. ix, 13.— xviii, 6. Heb.x, 28.— xviii, 1*. John i, 45; Acts iii, 22 ; Acts vii, 37.— xxiv, 1. Matt, v, 31 ; Matt, xix, 7 ; Mark x, 4. — xxv. 4. 1 Cor. ix, 9. — xxvii, 26. Gal. iii. 10.— xxx, 12—14. Rom. x, 6—9. The next twelve books, from Joshua to Job, are called historical books. Joshua contains the history from the death of Moses to the deaths of Joshua and Eleazer, a space of about 30 years : it contains an account of the conquest and division of the land of Canaan, the hap- piness of the people of God, the mercies bestowed on them, and the tremendous judgments inflicted on his enemies. How exactly God fulfilled his promise to ■\braham, of giving Canaan for a posses- sion to his seed. Joshua was a type of Christ conducting his people through every dilliculty to the heavenly Canaan. Though num'rous hosts of mighty foes— Though earth and hell their way oppose, He safely leads their souls along ; Bk living-kindness, O how strong-. References in Joshua. i, 5. Heb. xiii, 5. — ii, 1. Heb. xi, 31. — ii, 1. James ii, 25. — vii, 30. Heb. xi, 30, 31. — iii, 14. Acta vii, 45. — xiv, 1, 2. Acts xiii, 19. Judges contains the history of about 309 years, being a short account of the affairs of Israel, from the death of Joshua to that of Samson : it consists of two parts — the first, ending at the 16th chap- ter, contains the regular history ; and the remaining five chapters, contain an account of some remarkable events which happened during that time. Observe the sinfulness of man, in the conduct of Is- rael, and how punishment follows sin. See again the goodness of God in for- giving them. All their temporal de- liverers may point out to us that great Deliverer, who is the captain of our sal- vation. References in Judges. ii, 16. Acts xiii, 20. — Generally Heb. xi, 32, 4. Ruth is the history of a private family, recorded to show the genealogy of Christ, through David, to the line of Judah ; the merciful providence of God towards the afflicted ; and the reward of obedi- ence. Let us follow Christ, as Ruth fol- lowed Naomi. Ch. i, 16, 17. References in Ruth. iv, 18. Matt, i, 4 and Luke iii, 31, 33. I. Samuel includes the history of SO years : it contains an account of the birth of Samuel, the destruction of Eli's house, the Israelites desiring a king, and the ap- pointment of Saul — his persecutions of David, who overcame Goliah ; and the death of Saul and his sons. How great the difference true religion makes. Com- pare Saul and David, Eli's sons and Sam- uel.— The history of Eli, Samuel, and David, shows us that we must, through much tribulation, enter the kingdom of heaven ; but observe in Eli's sons, in Saul, and in Nabal, that sin is the road to disgrace, misery, and death. Above all, direct your eyes to Christ, of whom 24 SCRIPTURE HELP. David was an eminent type ; under the oppositions he met with in his way to the throne, his afflictions, deliverances, References in I. Kings. ii, 10. Acts ii, 29 ; Acts xiii. 3C— x, 1. xii, 42 ; Luke xi, 31. — xvii, 1. Luke iv, and final triumph, you may see much of xviii, 42. James 5. 17. Christ. Matt. 25.— Rejerences in I. Samuel. xxi, 6. Matt, xii, 3, 4 ; Mark ii, 25 ; Luke vi, 4.— xvi, 12 Acts v, 46 : Acts vii, 4. — Gen- erally Acts xiii, 21—23. II. Samuel contains the history of the reign of David for about 40 years. His accession to the throne, his victories, his endeavours to promote religion, his grievous sins and consequent troubles, and his deep repentance, are fully des-| cribed. Mark, in his fall, the strength j and prevalence of human corruption,' and in his repentance and recovery, thei extent arid efficacy of divine grace. The reign of David prefigures the reign of Christ.— Luke i, 32, 33. Reference in II. Samuel. xii, 24. Matt. i. 6. I. Kings contains the history of 126 years ; begins with Solomon's appoint- ment to the throne, describes David's death, the reign of Solomon, the building of the temple, Solomon's sin — his death, the division of the twelve tribes into the kingdoms of Isrul and Judah, (from this time the people of the ten tribes are called Israel, and those of the kingdom of Judah are called Jews,) the account of Elijah the prophet, and of several kings. The reign of Solomon is a figure of the peaceful reign of the Saviour. The tem- ple itself, where alone sacrifice was of- fered, and of which so much is after- wards said, is often used by the sacred writers as an image of the beauty and perfection of the church of God. When Israel became idolaters they never pros- pered. EL Kings contains the history of 344 years. The history of Israel and Judah is here carried on together ; Elijah is ta- ken up to heaven, and Eiisha succeeds him ; the reigns of many kings in Israel and Judah are described ; the ten tribes of Israel are carried captives to Assyria, and in about 160 years afterwards Ju- dah is carried captive to Babylon. See the evil and effects of sin. In Elijah, and afterwards in Eiisha, we see how much good one resolute man of God may effect. The seed of David is continued on the throne. See the faithfulness of God. References in II. Kings. iv, 29. Luke x, 4.— v, 14. Luke iv, 27. I. and II. Chronicles give a general view of the whole history, from the cre- ation, to the return from the captivity in Babylon, a period of about 3468 years. The history is confined to the kings of Judah. The genealogies, or lists of an- cestors, are of importance, to show that Christ came from Abraham. What a pattern of zeal and piety is David. Ob- serve how pious kings, when the country was plagued for its sin, applied to God, and were heard. Imitate their example in your distress. See, in Jehosaphat, how dangerous it is for those who fear God to enter into connection with the wicked. See in him the value of faith and prayer. References in I. Chronicles. xxiii, 13. Hob. v, 4. — xxiv, 10. Luke i, 5. SCRIPTURE HELP. The Reigns of the Kings of Judah and Israel. S6 Ch. ir Kings Yrs. 1 Years Kings Yrs Years Prophets Chap. Chron. of i hef- of of bef. of and in 2d Bk Judah. Chst Reign Israel. CH. Reign. Events. Kings. 1—9 Solomon. 1011 4—36 Temple built 1st Ks. 10—12 Rehobo. 957 17lJereobo. 975 22 2—11 13 iAbijah 958 3 12—15 14—16 Asa 955 41 Nadab. 953 1 15 Baasha 952 23 15 El ah 929 1 16 Zimri 928 7 days 16 Omri 928 yrs 11 16 Ahab 917 20 Elijah 16—22 17—20 Jehosa- Ahaziah 897 1 2dK. 1 phat 914 25 21 Jehoram 889 4 Jehoram 896 11 Elisha 3—9 22 Ahaziah 885 1 23 Athaliah 881 6 Jehu 884 28 10 — 12 24 Joash 878 40 Jehoahaz i856 17 Jonah 13 25 Amaziah 839 29 Jehoash 839 14 13 Jerebo. 2 ,825 41 Joel 15 26 Azariah 810 52 Interreg. 784 11 Amos orUzzi- Zachari. 773 6 mths Hosea 15 Shall um 772 1 mth. 15 Mena- hem 10 yrs. 15 Pekaiah 762 2 Isaiah 15 Pekah 760 20 Micah 15 27 Jotham 758 740 1st. Captivity of I Israel 28 Ahaz 742 16 Interreg. 738 8 Hoshea 730 9 15 29 — 32 Hezcki. 728 29 2d Captivity 33 Manas- 698 55 721 Nahum fin 3d Captivity Anion 643 2 677 Jer. Hab. 34 — 35 Josiah 641 31 and Zepha. Ox) 1st Cap. of 16to25 Jehoa- Judah haz 610 3mth. Daniel 36 Jehoia- Um 599 11 .!<». 36 Jehoia- 2d Cap. of Judah cliin 599 3 do. Ezekiel and 3(5 Zediki. 599 1 1 VI. Jeremiah r,ss The Temple destroyed and Judah and Israel carried captive to Babylon by Nebuchednezzar. 4 B6 SCRIPTURE HELP. Ezra, contains an account of the re- turn of - the Jews from Babylon to Jeru- salem, after the seventy years captivity, under Zerubbabel, and afterwards under Ezra, and gives the history of about eighty years ; Zerubbabel erects the new temple and Ezra restores the service of God. The benefit of affliction may be seen in the conduct of the Jews who seek God in their captivity. Their faith and patience are tried in the building of the temple, but persevering, they finally prevail j — an encouraging example to ex- cite us to be zealous in the cause of God, however low it may be depressed. Nehemiah, is a continuation of the his- tory for about twelve years. Under great concern for the afflictions of Jerusalem, Nehemiah leaves all the comforts he en- joyed in the court of Artaxerxes, stirs up the Jews to build the walls of Jeru- salem, and reforms many abuses. How deeply affected the people were on hear- ing the law read ! May you hear or read your Bible with a similar spirit. It is evident how profitable affliction had been to them. — Observe the spirit of prayer in Nehemiah throughout the book : see in him also a pattern of the love of the Saviour to his Church. Esther, is an account of a remarkable deliverance of the Jews. It is supposed that Ahasuerus is the same person with Artaxerxes, or with Darius, mentioned in Ezra. God never fails to help his Church in distress. — Observe the various links in the chain by which the deliverance is ef- fected. Imitate Esther's confidence in God in trying circumstances. In Haman, David's expression is verified, " I myself have seen the wicked in great power, and flourishing like a green bay tree ; I passed by, and he was not." The five following books are more simply and entirely religious, and declare to us the will of God in a more doctrin- al way ; they are called poetical books, being chiefly written in metre or verse in the original ; "Job is doctrinal, the Psalms devotional, the Proverbs practical, Ec- clesiastes penitential, and Canticles ex- perimental." We should read less of these at one time, and meditate more upon what we read. Job is supposed to have lived before Moses. The book contains an account of Job's piety — his prosperity — his trials and afflictions — his debates with his friends — his self-justification — God's ad- dress to Job — his self-condemnation and restoration to greater prosperity than be- fore. We see in Job an eminent type of the suffering and glorified Saviour, and a pattern of the believer's passing through much tribulation. Job's patience, and his faith, in a divine living Redeemer (Job xix,) are exemplary. How unprof- itable are religious debates, when con- ducted in a spirit of contention and self- justification. Rom. i, 29. References in Job. i, 21. 1 Tim. vi, 7.— ii, 10. James v, 11. — v, 13. 1 Cor. iii, 19.— -v, 17. Heb. xii, B. — xxxiv, 19. Acts x, 34. Psalms.* This book was written at * The following- table of Psalms may be found useful in directing you to such as suite your state of mind. Prayers. For pardon of sin— 6, 25, 38, 51, 130. Peni- tential—6, 32, 38, 51, 102, 130, 143. When prevented attending public worship — 42, 43, 63, 84. When dejected under afflictions — 13, 22, 69, 77, 88, 143. Asking help of God— 7, 17, 26, 35. Expressing trust in God in afflictions — 3, 16, 27, 31, 54, 56, 57, 61, 62, 71, 86. Under affliction or persecution — 44, 60, 74, 79, 80, 83, 89, 94, 102, 123, 137. In trouble— 4, 5, 11, 28, 41, 55, 59, 64, 79, 109, 120, 140, 141, 142. Intercession— 20, 67, 122, 132, 144. Th anksgiv ings for Mercies. To particular persons— 9, 18, 22, 30, 34, 40, 75, 103, 108, 116, 118, 138, 144. To the Israelites— 46, 48, 65, 66, 68, 76, 81, 85, 98, 105, 124, 126, 129, 135, 136, 149. Psalms of praise and adoration, displaying God's attributes. His goodness and mercy and care of good men-23, 34, 36, 91, 100, 103, 107, 117, 121, 145, 146. His power, majesty, priory, and other attributes 8, 19, 24, 29, 33, 47, 50. 65, 66, 76, 77, 93, 95, 96, 97, 99, 104, 111, 113, 114, 115, 134, 139, 1 17, 148, 150. SCRIPTURE HELP. 27 various times, by different persons ; chief- ly, however, by David. It contains the sum of the Bible, adapted to the purposes of devotion. While it has a literal sense generally applying to David, its main de sign is to set forth the Savioui, and to unveil the 'heart of a believer. David himself is the great type of Christ ; the Jewish nation prefigured the professing people of God ; their Canaan, our heav en ; their redemption from Egypt, our redemption from sin ; as their guilt was atoned for through sacrifices, so ours by the one great sacrifice of Christ ; their temporal saviours, kings, priests, and prophets show the one great Saviour Je sus Christ ; their enemies, the enemies of the Church of God. Nor is this a baie accommodation of the words, but one great inteution of the Spirit of God as is evident from the direct application of many of the Psalms in this way in the New Testament. Study them first, indeed, in the literal sense as it respects David, and then you will be better able to consider and improve them, in the higher and spiritual sense, where they relate to Christ and his Church. Th prayers in the Psalms, pouied out unto God in a variety of circumstances, whilst they express the mind of those who wrote them under the Jewish dispensa tion, are thus wrell suited to express our feelings under the Christian dispensation You cannot have better materials for prayer than the Psalms afford. Do you desire to confess your sins? take 51st Psalm : to praise God ? take the 103d : to pray for grace and strength to be taught and to keep God's law ? take the II 9th: to pray for the Heathen? take the 67th : to pray for the church ? take the 122d. The more we know of prac- Inslructive Psalms. The characters of good and bad men, their luppiMH and misery — 1, 5, 7, 9, 10, 11, 12, 11, 15, 17, 21, 25, 32, 31, 36, 37, 50, 52, 53, 58, 73, 7:», si, 'jo M| no 110j |2i (go 133. The excellence of God's law— 10, 110. Vanity of human life— 30, 49, 00. Advice t" m.'ifristrates — 82, 101. Humility— 131. Prophetical Psalms— % 10, 22, 40 45, 68, 72, 87, 110, 118. Historical Psalm*— 78, 105, 10*». tical experimental religion, the more we shall value and read this book. References in the Psalms. ii, 1. Acts iv, 25, 26.— ii, 7. Acts xiii, 13 ; Heb. i, 5, and v, 5. — viii, 4. Heb. ii, 6. — xvi, 10. Acts xiii, 35. — xviii, 49. Rom. xv, 9. — xix, 4. Rom. x, 18. — xxii, Matt, xxvii ; Mark xr. — xxxi, 5. Luke xxiii, 46. — xl, 6. Heb. x, 5.— xli, 9. John xiii, 18.— xliv, 22. Rom. viii, 36. — xlv, 6. Heb. i, 8. — Ixviii, 18. Ephes. iv, 7, 8.— lxix, 22, 23. Rom. xi, 9, 10.— lxix, 25. Acts i, 20.— lxxviii, 2. Matt, xiii, 34.— xci, 11. Matt, iv, 6, 7.— xcv. Heb. iii, and iv. — cix, 8. Acts i, 20. — cx, 1. Matt, xxii, 44 ; Luke xx, 42. — cxvii, 1. Rom. xv, 11. — cxviii, 22. Matt, xxi, 42; Acts iv, 11 ; Ephes. ii, 20; 1 Pet. ii, 4, 7. — exxxii, 5. Acts ii, 30 ; Acts vii,46. The Proverbs, written chiefly by Sol- omon, are useful practical lessons for ev- ery day's conduct, in short sentences, that can be easily remembered. Christ is represented under the name of Wis- dom. This book teaches howT to walk daily with God. A pious man said, when- ever he was in a difficulty respecting the path of duty, his practice was, to read over again this book, and it gerierally suggested something that was useful, in guiding him aright through the intrica- cies of life. References in Proverbs. iii, 11, 12. Heb. xii, 5, 6. — iii, 24. James iv, 6 ; 1 Pet. v. 5.— x, 12. James v, 20. — xi, 31. 1 Pet. iv, 17, 18.— xvii, 27. James , 19. — xx, 9. 1 John i, 8. — xxiv, 23. James ii, 1. — xxv, 6, 7. Luke xiv, 8, 10. — xxv, 21, 22. Rom. xii, 20. — xxvii, 1. James iv, 13. Ecclesiastes, supposed to have been written by Solomon at the close of his life, is the book of his repentance. It shows us that no created good can satisfy the soul, and that happiness is to be found in God alone. No one ever had such ad- vantages as Solomon for proving these truths, and lie here, as a penitent, wise, and faithful preacher, gives us the con- clusions drawn from his own experience. Reference. — vii, 20. Rom. iii, 23. The Song of Solomon- This book is commonly understood to represent the 2S SCRIPTURE HELP. mutual love of Christ and the Church, under the well-known and endearing fig- ure of a bridegroom and bride. The bridegroom is considered as pointing out Christ, his friends, the angels and minis- ters ; the bride, the Church of Christ, and her companions, all who seek to be- long to the Church. We have a lively representation of the spiritual state of Christ's Church in this world, and of its various experiences. It is impossible that a natural or unconverted man should understand this book. None but those who can truly sa)*- of Christ, this is my beloved, and this is my friend, are quali- fied to read it with advantage. Similar figures are used in Matt, ix, 15, xxii, 2. xxv, 1 — 11. John iii, 29. 2 Cor. xi, 2. Ephes. v, 23, 27. Rev. xix, 7, 9. xxi, 2, 9. xxii, 17. References in the song of Solomon. i, 4. John vi, 44. — iv, 7. Ephes. v, 27. — v, 2. Rev. iii, 20. — vii, 1. Isa. Iii, 7. — vii, 1. Ephes. vi, 15. — viii, 11. Isa. v, 1^-7. — viii, 11. Matt, xxi, 33. 43.— viii, 14. Rev. xxii, 20. of the Saviour, that he has been called the fifth evangelist : he describes minute- ly his birth, ch. vii, 14. — his sufferings and death, ch. liii. — his kingdom and glo- ry, ch, Iii, liv. — between 7 and 800 years before he came into the world. He fore- tells the ruin of many great cities and countries, and many of his predictions respecting these> have received a full ac- complishment. References in Isaiah - i, 9. Rom. ix, 29. — vi, 9, &c. John xii, 40, &c. — vii, 14. Luke i, 34. — viii, 14. Luke ii, 34.— viii, 18. Heb. ii, 13.— ix, 1, 2. Matt, iv, 16.— ix, 7. Luke i, 32, 33.— xi, 10. Rom. xv, 12.— xiii, 10. Matt, xxiv, 29 ; Mark xiii, 24. — xxi, 9. Rev. xviii, 2. — xxii, 22. Rev. iii, 7.— xxv, 8. 1 Cor. xv, 54.— xxviii, 11. 1 Cor. xiv, 21. — xxviii, 16. Rom. ix, 33. — xxix, 13. Matt, xv, 8. — xxxv, 5, 6. Matt, xi, 45.— xl, 3. Matt, iii, 3.— xl, 6. 1 Pet. i. 24.— xiii, 1, &c. Matt, xii, 18, &c. — xlv, 9. Rom. ix, 20. — xlv, 23. Rom. xiv. 11. — xlix, 6. Acts xiii, 47. — liii. Matt, xxvi, 27.— liv, 1. Gal. iv, 27.— liv, 13. John vi, 45.— lviii, 7. Matt, xxv, 35.— lix, 20. Rom. 11, 26.— Ixi, 1. Luke iv, 18.— lxiii, 1, 2. Rev. xix, 13.— lxv, 1. Rom. x, 20.— lxvi, 24. Mark 9, 44. The sixteen following books are pro- phetical, foretelling things to come to pass after the books were written. The first four are called the greater, and the other twelve the lesser prophets. The prophecies relate to Jesus Christ and the Christian Church, the Jewish nation in particular, and the several other nations and empires of the world, as they were in various ways connected with the Church of God. The language of the prophets is full of figures, chiefly bor- rowed from nature. The sun, moon, and stars are often used to represent kings queens, and men in authority; mountains and hills, kingdoms and cities ; mar- riage, the covenant of God ; adultery, departure from God to idols. Difficul- ties in understanding the prophecies arc either owing to our ignorance of history and scripture, or because the prophecies are yet unfulfilled. I3aiah prophesied before the captivity, from Uzziah to Hezekiah, for about 60 years. He is so full in his descriptions Jeremiah prophesied at Jerusalem, near the time of the captivity. He be- gan in the 13th year of Josiah, and con- tinued about 43 years. He foretells the destruction of Jerusalem, the captivity of the people, ch. 21, &c. and yet the ultimate deliverance of the Church of God, and the ruin of the enemies of Ju- dah. We see in the case of Jeremiah, what treatment the people of God meet with, when reproving the ungodly — we have an example of persevering fidelity in delivering God's message, however unwelcome References in Jeremiah. ii, 21. Matt, xxi, 33; Mark xii, 1 ; Luke xx, 9.— vi, 16. Matt, xi, 29.— ix, 23, 24. 1 Cor. i, 29,31. — xviii, 6. Rom. ix, 20. — xxxi, 31, &c. Heb. viii j 8, Szc. Heb. x, 16, 17. xxxi, 15. Matt. 2, 17, 18. The Lamentations are a pathetic mourning over the miseries of Judah. Jeremiah met with nothing but ill usage SCRIPTURE HELP. 29 from Judah, yet how he mourns over their afflictions. He returns them good for evil. Let us be equally well affected, to the welfare of Sion. The 3d chapter will be particularly useful to any one in great trouble. Reference. — iii, 45. 1 Cor. iv. 13. Ezekiel wrote his prophecies at Baby- lon. He began in the 5th year of Jehoa- kim's captivity, and continued 19 years. The exact agreement of the prophecies of Jeremiah and Ezekiel. written at so great a distance as Babylon from Judea, must have struck the Jews. He com- forts the people of God with promises of the future glory of the church, under the figure of a new temple. How awaken- ing the calls of the 18th — how inviting the promises of the 36th chapter. May we be earnest in prayer, that we may obey the calls to repentance, and partake of the promised blessings. References in Ezekiel. i, 10. Rev. iv, 7. — ix, 4 Rev. vii, 1, 3. — ix, 6. 1 Pet. iv, 17.— xii, 22. 2 Pet. iii, 4. xviii, 7. Matt, xxv, 35. — xxxviii, 1. Rev. xx, 1. Daniel prophesied under the captivity. The six first chapters are historical and the six last prophetical. He flourished from the third year of Jehoakim, king of Judah, to the third of Cyrus. The prophecies of Daniel relate to four great empires of the earth, whose rise and fall he mentions, ch. 2, and 7 : and to the period of the Messiah's appearance on earth, which he more exactly foretels than any other prophet. Hence Christ was generally expected at that time, and the Jews have here an insurmountable difficulty. They cannot account for his not coming j whilst we have the fullest evidence that he actually did come at the precise time foretold. Daniel shows that Christ came to make reconciliation for Iniquity, and to hrin^ in everlasting righteousness, and then tells us, thai Messiah shall be cut ofT but not for hinwlf. ch. ix, 24—27. He also shows u< the different conditions of the just and unjust at their resurrection, ch- xii, 2, 3. The 9th chapter contains a strik- ing confession of national sins. Pray it over when you pray for your country. References in Daniel- vii, 10. Rev. 5, 11.— ix, 27. Matt, xxiv, 15. — xii, 7. Rev. x, 5. Hosea prophesied before the captivity for about 80 years, in the days of Jero- boam, the 2d king of Israel, and of Uz- ziah, Jotham, and Ahaz, kings of Judah. His prophecies chiefly relate to the ten tribes. They were then in prosperity, but their sins were preparing the way for their ruin. He strongly exhorts them to faith and repentance ; convicts them of idolatry under the figures of adultery and whoredom ; and denounces grievous threatenings against them. The 6th and 14th chapters contain earnest invitations to all sinners to return to God, and encouraging promises to those who do return. Use them in this view for yourself.* References in Hosea. i, 10, 11. Rom. ix, 25, 26.— ii, 23. 1 Pet. ii, 10.— vi, 6. Matt, ix, 13.— x, 8. Luke xxii, 30.— x, 8. Rev. vi, 16.— xi, 1. Matt, ii, 15. — xiii, 14. 1 Cor. xv, 54, &c. Joel prophesied before the captivity, in the days of Uzziah. He threatens the desolation of the land, and gives a minute description of a plague of locusts, figurative of an invading army. He calls to repentance and prayer, to which great blessings are promised, particular- larly an abundant outpouring of the spirit of God. Cecil says, "In reading the scriptures we are apt to think God further removed from us than from the persons to whom he spake there- in. The knowledge of God w ill rectify tins er- ror— as if God could be farther from us than from them. In rVadinpr the Old Testament es- pecially, we are apt to think that the things spoken there, in the prophet Hosea for instan< e, have little n l;ition to us. The knowledge tamrht !>y experience will rectify this error,— as if religion were not always the same sort of transaction httween God and the s ad." 30 SCRIPTURE HELP. References in Joel. iii, 15. Matt, xxiv, 29 ,• Mark xiii, 24.— ii, 28, 32. Acts ii, 16, 21.— ii, 32. Rom. x, 13, 16. Amos prophesied after Joel, in the days of Uzziah. He dwells on the many sins of Israel, calls them to repent, fore- tells the captivity ; the setting up of Christ's kingdom ; and the restoration of Israel. How long God bears with Is- rael, how often he warns them, and yet, when they continue impenitent, how surely he executes his threatenings. Let us take heed. References in Amos. v, 26, 27. Acts vii, 42, 43.— ix, 11, 12. Acts xv, 15, 16. Obadiah prophesied probably about the time of Jeremiah — He foretells the ruin of the Edomites, and the final tri- umph of Christ's kingdom. " Christ must reign till he has put all enemies under his feet." Let us submit to him now. Reference. — 21. Rev. xi, 15. Jonah lived in the days of Jeroboam, son of Joash, king of Israel- Commis- sioned to go to Nineveh to proclaim its ruin; instead of going there he flees, through fear, to Tarsus — is cast into the sea and swallowed by a fish — prays and is delivered. Ninevah repents upon his preaching, at which Jonah grieves. See the danger of disregarding God's com- mand— the power of prayer in distress — the selfishness, pride, and perverseness of man's heart. Jonah's deliverance is a well known type of the resurrection of Jesus Christ. Use Jonah's prayer, chap. 2, in your trouble. — See Matt, xii, 39, 41. and xvi. 4. Luke xi, 30, 32. Micah prophesied in the days of Jo- tham, Ahaz, and Hezekiah. He assisted Isaiah — he foretells the destruction of Samaria and Jerusalem — reproves the sin of all ranks — speaks of the inefflca- cy of sacrifices and ordinances without a spiritual mind and a holy life — men- tions Christ's coming, and the place of his birth, chap, v, 2. See again the evil of sin — the danger of self-righteousness, and the blessings purchased by Christ. References in Micah. ii, 10. Heb. xiii. 13, 14.— iv, 7. Luke i, 33.— v, 2. Matt, ii, 5, 6 ; John vii, 42.— vii. 6. Matt, x, 35, 36. Nahdm prophesied in the days of Hez- ekiah and Manasses. He foretells, in language particularly simple and sublime, the fall of Ninevah, which, abusing God's long suffering, is finally consigned to destruction. Not even the ruins of this great city are known. How dan- gerous it is to trifle with the forbeaiance of the Almighty. His enemies are des- troyed— his church stands forever. Reference. — i, 15. Rom.x, 15. Habakkuk prophesied in the days of Manasses. He describes the sins of the Jews and Chaldeans, and the mercy of God to his people. He points out the duty of living by faith, chap, ii, 1 — 4, and concludes with showing the efficacy of a believer's dependence upon God as a Saviour, to sweeten the worst afflic- tions. May we, like him, be enabled to rejoice, under trials, in the God of our salvation. References in Habakkuk. i, 5. Acts xiii, 40, 41. — ii, 3, 4. Rom. i, 17. Zepheniah prophesied in the days of Josiah, king of Judah. He foretells the Chaldean invasion — the ruin of the en- emies of the Jews, and the future prosperity of God's church. This church will triumph at last. Happy are they who are members of it. Haggai prophesied after the return of the Jews from captivity. To encourage them to rebuild the temple, he foretells SCRIPTURE HELP. 31 Christ's coming to it. Chap, ii, 7 — 9. This temple is a figure of that church in which the Saviour ever dwells, and which shall never be destroyed. ii 14. References in Haggai. 6, 7. Heb. xii, 26, 27.— ii, 9. John i, Zechariah prophesied shortly after Haggai. He delivers many remarkable predictions respecting Christ and his gos- pel. We may learn also from this book the duty of seeking the welfare of the spiritual temple, the church of Christ. He gives jjiany animating descriptions of the blessings of the gospel ; see the prom ises of a fountain for sin and uncleanness. chap, xiii, the spirit of grace and suppli cation, faith in a pierced Saviour, and deep repentance, chap. xii. References in Zechariah. ix, 9. Matt, xxi, 4, 5; John xii, 14, 16.— xi, 12, 13. Matt, xivii, 7, 10.— xii, 10 John xix, 34, 37. — xii, 10. Rev. i, 7. — xiii, 7. Matt, xxvi, 3.— xiii, 7. Mark xiv. 27 Malacbi prophesied after Zechariah. He foretells the ministry of John the Baptist, and the speedy coming of the Messiah. Chap, iii, 1. The nearer this approaches, the more clearly the light shines. What advantages we have in the full blaze of gospel light. O may we duly improve them, lest they rise up in judg- ment against us. References in Malachi. iii, 1. Matt, xi, 10; Mark i, 2. — iii, 1. Luke vii, 27.— iv, 5, 6. Matt, xrii, 10, 12. ir,5, 6. Mark ix, 11, 12; Luke i, 16, 17. A living prelate gives us the following clear and concise account of the history of the Jews, from the time of their cap- tivity to the time of Christ ; forming a connexion between the old and new testament history. " The Jews had many revolutions of peace and war, and some changes in the mode of their government, from the time of their return from the Babylonian cap- tivity, to their complete subjection to the Romans ; but their sacerdotal (or priestly) government, as it is sometimes called, continued with but little, interruption through this whole space of about 600 years. Having returned into their own country under the sanction and authority of Cyrus, they acknowledged the sove- reignty of the kings of Persia, till that empire was overturned by Alexander the Great (according to Dean Piideaux, B. C. 330.) They then became subject to his successors, first in Egypt, after- wards in Syria, till having been deprived of their civil and religious liberties for three years and a half, by Antiochus Epiphanes, (B. C. 168,) they were res- tored both to the exercise of their religion and to their ancient independence, by the piety and bravery of Mattathias and his descendants, (B. C 165.) Under these Macabean princes they became an entiiely free state, supported by good troops, strong garrisons, and alliances, not only with neighboring powers, but with re- mote kingdoms, even Rome itself. This glory of the Jews was but of short dura- tion : for, though the decline of the king- doms of Egypt and Syria prevented their interference in the affairs of other states, yet the entire ruin of these two king- doms, by the great accession of power which it brought to the Romans, paved the way for the destruction of the Jew- ish commonwealth. Pompey compelled the Jews to submit to the arms of Rome, (B. C. 63 ;) and from that time their country was tributary to the Romans, al- though it was still governed by Macca- bean princes. The last of that family was conquered and deposed by Herod the Great, an Idumean by birth, but of the Jewish religion, (B. C. 37.) who had been appointed king of the Jews by the Romans, and enjoyed a long reign over the whole of Palestine, in the course of which he greatly diminished the civil power of the high priests. He was suc- ceeded in the government of the greater pait of Palestine by his son Archelaus, (B. C. 3,) whose misconduct caused Au- gustus to banish him, and to reduce his dominion into the form of a Roman province, (A. C. 8.) And thus it ap- pears, that with the exception of the 32 SCRIPTURE HELP. short predicted period of Antiochus Epiphahes, the kingdom of Judah, for some time independent, but generally tributary, continued to enjoy its own re- ligion and the form of its civil govern- ment till after the birth of the Messiah." In general the Jews were never so faithful to God, as immediately after their return from captivity. We never hear of idolatry being set up again by them. Plenty was soon seen ; and there was profound peace and tranquility for nearly 300 years, from Nehemiah to the Maccabees. Hence the glowing descrip- tion of this time in the prophets ; though it will receive its full accomplishment only in Messiah's reign. The Gospels. The word gospel signi- nifies glad tidings — good news ; and can there be better news to sinful man, than to be informed that " Jesus Christ came into the world to save sinners :" or to lost man, than to learn that he came " to seek and to save that which was lost." Here we see how all that was foretold of the Messiah was exactly accomplished. There are four histories of Christ, writ- ten at different periods and by different persons, yet all agreeing together. The great end of all is, to shew us Jesus Christ, the salvation he has procured for us, and the example he has left us. He is perfect God and perfect man ; " the same yesterday, to day, and forever." All the compassion he manifested, and all the relief he afforded to the bodies of men, is but a shadow of what he is ever ready to do for our souls. All the instructions that he gave on earth, show how willing he is now to guide his people into the way oftruth. All the miracles show his power to help us in the worst distress. — By faith go to this Saviour ; he will give you his spirit, and you will be blessed in him, both in time and through eternity. He has also left us " an example, that we should follow his steps." We should en- deavor to be like-minded with Christ.* • This is a very important point to be attend- ed to in reading the gospels, and, to assist you in this respect, I subjoin some particulars in him which we should imitate. The gospel also makes known the great work of the Holy Spirit, who creates our hearts anew, and puts us in possession of the promised blessings. The gospel dispensation is peculiarly the ministration of the spirit. Matthew was a publican, which means a collector of taxes. Christ called him to be one of his apostles, and he remain- ed constantly with him. It was proba- bly about eight years after Christ's death that Matthew wrote his gospel. He con- tinually refers to the old testament. He, having accompanied Christ in his jour- neyings and miracles, is considered as having written in exact order of time. Mark's gospel is suppose* to have been written under the inspection of the apostle Peter, at the request of the Chris- tians at Rome. He records many of the same facts as Matthew, with some addi- tional occurrences. Mark was a Jew 1. His early piety, Luke ii, 46, 47. 2. His obedience to his earthly parents, Luke ii. 51. 3. His unwearied diligence in doing good, Acts x, 38. 4. His humility and lowliness of mind, Matt, xi, 29. His self-denial, Phil, ii, 7, 8. His contentment in a mean condition in this world, Luke ix, 5—8. Phil. iv. 11. He sub- mitted to be a carpenter, Mark vi. 3. 5. His frequent and long-continued private prayer, Mark i, 35. Luke vi, 12. Matt, xiv, 23. Luke ix, 18. His faith in prayer, John xi, 42. 6. His frequent praise and thanksgiving, Matt, xi, 25. John xi, 41. 7. His compassion towards the miserable and distressed, Matt, xx, 34. 8. His edifying and useful discourse, Luke xiv. 7. xxiv, 13. 9. His kind and condescending behavior, Matt, xi, 19. Luke v. 29. 10. His patience under sufferings and re- proaches, lPet. ii. 23. His readiness to forgive injuries, Luke xxiii, 34 — Luke iv, 54, 56. 11. His laying to heart the sins, as well as the sufferings of others, Mark iii, 5. 12. His zeal for the public worship of God, John ii, 17. Luke iv, 16. 13. His cheerful submission to his Heaven- ly Fathers will, Matt, xxvi, 39. 14. His love and practice of universal holi- ness, John iv,34. 15. His subjection to government, Matt, xxii, 21.— Matt, xvii, 27. 16. His victory over temptation, Matt, iv, ,1,10. SCRIPTURE HELP. 33 living in Judea, and is considered as hav- ing written nearly in the order of time. He is called Marcus, 1 Pet. v, 13. Lcke was a physician, and is supposed to have written his gospel while travel- ling with St. Paul. His history is more full than the others. Luke having lived in Antioch, and not having himself seen the events he describes, is supposed to have little regard to the order of time in his account of Christ's ministry. It is evident that he was almost a constant companion of St. Paul : Acts xvi, 10. xxviii, 1, 2. xxvii, 7—10. Col. iv, 14. 2 Tim. iv, 11. Philem. 24. John was the beloved disciple of Christ, and wrote his gospel last of all, to add many of our Lord's discourses not in- cluded in the other gospels, and to con- fute several heresies then springing up respecting the person of Christ, whom he proves in the plainest manner, to be both God and man. John having been one of the Apostles, writes in the order of time, but with a view however of re- folding some very remarkable particu- lars. The Book of the Acts of the Apos- tlks was written by Luke, and contains the history of the Church for about 30 years after Christ's death. We see the evident blessing of God upon the gospel in its progress through the world, al- though superstition and idolatry were ev- ery where established, and Christianity was generally opposed and persecuted. A thorough knowledge of this book will throw much light upon the following epistles. We here see the beginning of a new day in the Church of God — that Church which consists of a people dis- tinct from the world — distinct from nom- inal or professing Christians — a people converted by the work of the Holy Spirit upon their hearts. These have ever felt and owned themselves lost, and undone sinners, and have found themselves com- forted and refreshed with divine peace, through faith, in the righteousness and salvation of Christ. They have obtained a new heart and a new spirit, have en- joyed communion with the Saviour, and through a spiritual union with him, have received strength to overcome sin. They have lived in hxrh spiritually — Have fol- lowed his example — had their conversa- tion in heaven, and though despised and ill-treated by the world, yet they have returned good for evil, blessings for curses, prayers for persecutions, and kindness for injuries. — These are the real friends of mankind, the people of God, the Church of Christ* * It is generally agreed that the first ages of the Church of Christ were the purest, and that the character and conduct of the primitive Christians form a model for our lives. The fol- lowing- outline of some particulars recorded of them, may help to show us what is the real re- ligion of the gospel. 1. Dispositions towards God and Christ. Deep impressions of their sinfulness and danger at the time of their conversion, Acts ii, 37 ; ix, 6; xvi, 29, 30; and a complete and entire chancre afterwards, 1 Cor. vi, 9, 11. Ephes. ii, 5, 6. Faith in Christ, Col. i, 3. 1 Thess. i, 3. 2 Thess. i, 3. Fear of God, Acts ix, 31. Love of God, Rom. v, 5. Hope in God, 1 Thess. i, 3. Peace with God, Rom. v, 1. Joy in God, Rom. v, 11. Thankfulness to God, Acts ii, -47. Ephes. v, 19. 2. Attention to the ordinances of God and the means of Grace. Joy and reverence in receiv- ing the gospel, Acts iii, 41, 4G, 47 ; viii, 8. 1 Thess. ii, 13. Baptism, Acts ii, 41. xviii, 8. Diligent study of the scriptures, Acts xvi, 11. Frequent receiving the Lord's Supper, Acts ii, 16. 1 Cor. xi, 26. Private devotion, Acts x, 9 ; ii, 42. Social Prayer, Acts xvi, 25. Public worship, Acts iii, 1 ; xx, 7. Early in the morn- ing, Acts xii, 12 ; and late at night, Acts xx, 7. Prayers for their enemies, Acts \ ii, 60. 3. Tempers and conduct towards others. Es- teem of their ministers, Gal. iv, 14. Acts xx, 38. Prayers for them, Acts xii, 5. Care of them, Phil. 12, 25; iv, 10—18; and the love of the ministers of their people, 2 Cor. vi, 11. Love to all the brethren, 1 Thess. iv, !>, 10. Ephes. i, 15. Heb. xiii, 1. I Pet. i, 22; and charity in relieving the necessities of those in want, Acts xi, 29. Rom. xv, 26. 1 Cor. xvi, 1. 2 Cor. viii, 2, 3. Philem. 7. 3 John 6. Acts ii, 45. 2 Thess. i, 3. Great unanimity and union, Acts iv, 32. Diligence in spreading religion, Acts viii, 34. Liberality and hounty, Acts iv, 31; ii, 45. Separation from the wicked, 1 Cor. v, 11. 2 Thess. iii, 6—14. 4. Conduct as it respected tlicmsclrcs. So- ber deportment, 1 Pet. iv, I. Deep humility and thorough conviction of their own sinfulness, Kplu s. iii, 8. 1 Tim i, 13,15, 16. Rom. vii. Patience and j<>y in affliction^ 2 Thess. i, 4. Heb. x, 34. Acts xiii, 52. Rom. v, 3, Wil- Ungness t«> die, and Joy in tho prospect of eter- nity, Philem. i, 23. 5. Suffering! fit Christ's sake. Acts v, 10; vii, 58] viiii L| xii, 2; xiii, 50; xiv,22; x\i, 23. 2 These, i, 4 This lovely picture might hare been extended, l>ut the a!x>\e will suffice. Pints then- were in- 34 SCRIPTURE HELP. The Epistles are letters which were written and sent by the apostles to the churches of Christ, or to particular per- sons. Jesus said to his disciples before his death, I have many things to say un- to you, but ye cannot beai them now- Indeed, many of the peculiar glories, du- ties, and blessings of Christianity, were so connected with, and dependent upon the death, resurrection, and ascension of Jesus Christ, that they evidently could not be generally declared till the facts had taken place. After the resurrection of Christ, the distinguishing doctrines of the gospel were revealed to the Apostles, and by them to the world, plainly and distinctly. Christ told his disciples that he would send the Holy Spirit unto them, and he added, "he shall take of mine and show it unto you." John xvi, 15. The Epistles more fully display the doc- trines of grace and the mysteries of god- liness. They speak continually of Christ, and their great end seems to be to mag- nify his person, his salvation, and his glory. St. Paul sometimes seems to wander from his subject, but it is only like the winding of a noble stream, which does not flow in a direct line to the ocean, but sometimes seems even to turn back : yet thus it fertilizes the country, and obtains fresh supplies of strength to pursue its course. In order to obtain a general view of an epistle, Franck advises, "to read it as a letter from a friend three or four times over, without interruption, until you fully apprehend the meaning, and the subject of the whole becomes clear. In fact it should be perused, as it may be supposed the epistles which Paul ad- dressed to the Corinthians were perused by them — frequently ; not with many in- terruptions ; not by chapters ; but the deed, but it may be safely said, this was the general character of the first Christians. They were the glory of their ministers, who could ap- peal to the lives of Christians for the excellency of the gospel. For a further account of this Church see Mil- ner's admirable History of the Church of Christ, in five vols. 8vo. a most interesting and truly valuable book. whole read at once, until they perfectly understood the Apostle's mind." Romans. This epistle was written to Christians whom the apostle had not yet seen, who lived at Rome, which was then the capital or chief city of the whole world. It contains a statement of the doctrines of the gospel, in regular order. The ground work, or first principles of the gospel, are given in the first five chapters ; the blessed fruits arising from an experimental knowledge of those principles are displayed, in the privileges enumerated in the six following chapters, and in the precepts or moral duties of the five last. St. Paul shows that all mankind are guilty before God : and that the only way to be justified or accounted righteous in his sight, to obtain pardon, and a title to eternal life, is by believing with the heart in Jesus Christ. Not that faith merits salvation, but it has pleased God to appoint faith as the means, that salvation might be altogether through grace. He proves these doctrines by va- rious arguments, and from the example of Abraham, and then shows their prac- tical tendency. No part of scripture ought to be more thoroughly read, mark- ed, learned, and inwardly digested. It is in entire opposition to all ideas of salva- tion by our own works, either in whole or in part. It sets before us free re- demption, justification, and salvation in Christ Jesus alone, and yet shows us that the people of Christ will be a peculiar people, zealous of good works. I. Corinthians. Corinth was a large and wealthy city in Greece. Few church- es were more blessed with miraculous gifts than that of Corinth : but these gifts becoming occasions of pride, no church was so corrupt. Paul stayed here nearly two years. Acts xviii, 9, 10. — He wrote this epistle to correct abuses, and give advice in some particular cases which had been submitted to him. We need not wonder at their being scandals and divisions in our day, since they existed even in the time of the apostles. Learn from this epistle the difference between gifts and grace, and not be discouraged at the want of the former, if you have the latter, which is infinitely more need- ful and valuable. Notice the admirable SCRIPTURE HELP. 35 description of Christian love in the 13th chapter, and of the resurrection of the righteous in the 15th. II. Corinthians. St. Paul here de- fends himself from charges made against him, exhorts to reformation and threat- ens the impenitent. If Paul was unjust- ly reproached, why should Christians ex- pect to escape reproach now ; let us be more careful not to deserve censure, than to avoid it. Observe and imitate Paul's prudent and zealous measures in effecting a reformation. What he says of the love of Christ, of the new creature, and of God's beseeching sinners to be xecon- ciled to himself, in the 5th chapter, is particularly important. Galatians. Galatia was a province in Lower Asia. Paul here writes against false teachers, who mingled the Mosaic law and the gospel, as if men could not be saved by faith in Christ, without be- ing circumcised and obeying the Jewish law, thus representing Christ as insuffi- cient to save those who trusted in him. Man has always been prone to think that he may be saved partly by works of one kind or other, but Christ, and Christ alone, is the only and complete Saviour of sinners, redeeming those who apply to him both from the guilt and power of their sins. St. Paul proves in various ways, that we are justified by faith alone, without the deeds of the law. In the two last chapters he exhorts the Gala- lians to be fruitful in good works. Real faith ever worketh by love. Kphesians. Ephcsus was the chief city of Lower Asia. This epistle breathes nothing but affection. This church was evidently in a happy stale, and in ad- dressing it, St. Paul could pour out his whole heart. The first three chapters of this interesting epistle contain the doc- trines, and the last three the practice of the gospel. — The order in which doctrine and practice arc delivered, and the con- nexion between both arc; instructive. PBILIPPIAM8. Philippi was a consider- able city of Macedonia, and this church in a happy state of piety, and did not need reproof The epistle was written to encourage them to walk worthy of the gospel ; to warn them against false teachers, to exhort them to press forward, and to express his regard for their wel- fare. It shows the strong love which subsisted between ministers and people, in the first ages, and the blessed effects which the gospel produces, when cor- dially received. Colossians. Colosse was a great city in Asia. The two first chapters of this epistle are doctrinal, the two last prac- tical. This church likewise was in a flourishing condition. The epistle sets forth the glory of the Saviour ; the com- pleteness of his salvation and the fruits of faith. h Thessalonians. Thessalonica was the chief city of Macedonia. Probably this was the first epistle which Paul wrote. Though this church was only just raised, and much persecuted, it was in an excellent state. — Paul highly com- mends them, exhorts them to persever- ance in holiness, and tells them of Christ's coming. Do we resemble these first Christians ? II. Thessalonians. This seems to have been written to comfort them in tribulation, and to guard against the mis- takes into which some had fallen, as if the day of judgment was close at hand, and to warn those who neglected their business and employments on this ac- count. The second chapter appears to contain a very striking prophecy of po- pery, under the characters of the man of sin and the mystery of iniquity. I. Timothy. Timothy was converted under Paul's ministry ; and after labour- ing some time with him, was appointed over the church at Ephesus. This epis- tle was written to assist Timothy in the duty of watching over that chuich, and it is useful for the direction of ministers in the discharge of their office, to the end of time. He foretells future aposla- cics, and exactly describes what we have since seen in popery ; eh. iv, 1 — 4. See in Paul's example, what truly humble views of themselves real believers have, and examine your own heart. II. Timothy. This was probably writ- ten near the close of Paul's life; and consists of exhortations to animate Tim- othy to endure persecutions with cour- age, and to caution him against false t©achers. It describes in very striking SCRIPTURE HELP. language, ch. iii, 1 — 5, that general cor- ruption of Christianity, which we see every where around us in the characters of persons who profess a religion, they neither truly believe, nor faithfully prac- tise. Titus was converted under Paul's min- istry, and after accompanying him some time was left at Crete, an island which is now called Candia. Paul here gives im- portant and truly excellent advice to ministers, respecting the instruction and regulation of the church. We have here in a very few words a summary of the whole gospel, ch. ii, 11 — 14; and again, ch. iii, 4 — 8. Philemon was a Christian of some em- inence at Colosse. Onesimus his slave had run away, and afterwards was con- verted by the preaching of Paul, who sent him back to his master, with this truly kind and persuasive letter ; what lessons it affords, and what a pattern it exhibits both to master and servant. Hebrews. This epistle, generally con- sidered to have been written by Paul, is intended to prove that the gospel plan of salvation was prefigured and foretold in the old testament ; and that those who believed the latter, ought on that account to receive the former, and give up the shadow for the substance. He shows the superiority of Christ and the gospel Church. The beginning of this book (especially if you consult the references to the other scriptures) is a most striking testimony to the divinity of Christ. In chap, viii, he explains the difference be- tween the Jewish covenant made at Mount Sinai, and the gospel covenant ; and in chap, xi, he displays the admirable nature and effects of true faith, in many exam- ples of the old testament saints. Olhat we may obtain like precious faith with them. James wrote his epistle a short time before his martyrdom. The converted Jews seem to have been in a low state ; they were hearers and not doers of the word. St. Paul's doctrine of free justi- fication, was perverted and made an ex- cuse for sin. This epistle was designed to correct these evils, and also to comfort sufferers under the cross. He here shows the chief practical errors of mere pro- fessors. Paul proves, against the self- righteous, that man is saved by faith ; and James proves, against the licentious, that the faith which saves will ever lead men to obey God, and produce good works. They both bring the same ex- ample of Abraham. Where James speaks of justification by works, he does not mean that works are the cause of our be- ing justified, but the effects invariably connected with it. Good works pro- ceeding from faith, show that we are jus- tified, and are also a test, by which we may judge ourselves, as to the reality and strength of our faith. I. Peter. This epistle was written to the Christians in the different provinces of Asia Minor. The churches in that country were chiefly founded by St. Paul. The epistle was perhaps more particular- ly intended for the use of the Jewish converts, and designed to edify and com- fort them in their afflictions. The great doctrines of the gospel are here sweetly and practically applied. The relative duties are also pointed out and explained.* II. Peter, was written shortly before the apostle's death, to warn believers against false prophets, who perverted the gospel ; and to exhort them not only to stand fast in the truth, but also to grow in giace. I. John, was written by him when full of years, after the death of the other apostles. Heresies of various kinds be- gan to abound. Some denied the god- head of Christ, and some his proper manhood. John here adapts his instruc- tions to the exigencies of the times. He dwells much on Christ, as God manifes- ted in the flesh, on the love of God, and on brotherly love. Here are marks and signs continually mentioned, whereby we may judge whether we are real Chris- tians. Let us try and examine ourselves by these marks. II. John, was written to some lady of rank and piety, to encourage her to per- severe in the truth and love of God, and * I cannot but refer such of my readers, oft can obtain it, to Leighton's valuable coiniueii- tary on this epistle. One person truly says, "There is ;i spirit in Archbishop Leighton T never met with in any human writings, nor can I read many lines in them without being1 moved." SCRIPTURE HELP. 37 to exhort her to beware of those heretics allusions to the temple at Jerusalem and who denied the incarnation of Christ. j its services, and to the priests and sacri- III. John, was written to Gaius, a man i flees. Here, indeed, are shallows in of great wealth, piety, and hospitality,! which the lamb may wade, and depths to request him to help forward some mis- in which the elephant may swim. The sions among the Gentiles. It is equally descriptions of the Saviour, his love, his addressed to us for the same end, as far atonement, and his glory — of heaven and as we have ability and opportunity. | the happiness of redeemed souls, and of Jude, was one of the apostles, and, the awful destruction of the wicked, are called also Lebbeus, whose surname was so peculiarly striking and interesting, that Thaddeus. He wrote this epistle to guard; those who cannot at all understand the believers against the same persons whom ^ prophecies, may be much edified by these Peter, in his second epistle, had opposed ;| things, which are so plain and obvious, persons who pretended to trust in the: Let us study and practice what is plain, divine mercy, while they lived an ungod-jand God will discover to us all that it is ly life : nominal Christians, but dead in \ needful we should know. Lowth well trespasses and sins. Endeavour to un-isays — " An ordinary reader may receive derstand by experience what he means, great edification from those noble hymns when he says, praying in the Holy Ghost:: offered up to God and ver. 20. 8—11. v, 9— 13. vii, Christ, (ch. 12. xv, 3, 4.) Revelation, is so called because it con- and may likewise discover very useful sists chiefly of prophecies revealed to truths, such as the adoration of the one John, while living in banishment at, supreme God, in opposition to all crea Patmos. Many of these being yet un-jture worship, (ch. ix, 20. xiv, 7. xxi, fulfilled, necessarily cause some difficulty 8. xxii, 15;) — the relying upon the mer- in understanding this book. It was writ- its of Christ only for pardon, sanctifica- ten by John at the close of his life, andjtion, and salvation, (ch. v, 9. vii, 14. relates to the Church of Christ from thatxii, II. xiii, 18.) and that we ought to period ti> the end of time. It describes j wait patiently for Christ's appearing and (ch. i.) John's vision of Christ in glory ; his kingdom ; and in an earnest expect- ch- ii. iii. the state of the seven churches ation of it, to continue steadfast in the of Asia, with suitable admonitions to profession of the true faith and practice each ; (under one or other of the char- j of sincere holiness, notwithstanding all acters described you will find your own) ; the sufferings that may attend a good ch. iv. v. gives a view of the Lamb on the conscience, (ch. xiii, 10. xiv, 12, 13. throne, and the book of God's decrees as |xvi, 15.) All may learn those marks to future events j the remaining chapters and characters of Antichrist which it show the contents of that book. The most nearly concerns us to take notice of, ptOpheeiee have been considered as di- viz. pride, ambition, and an affectation of viding themselves into two parts. The worldly pomp and grandeur j a cruel and first part proceeding nearly in a tegular persecuting temper, seeking to reduce succession of historical events, from the others rather by force and compulsion <*»i!i Chapter to the Ibth verse of the1 11th. than by reason and argument; the love The second part (from the 19th verse of of ease and softness; and a careless and tl"' 11th chapter) beginning again and luxurious life; and that whoever are containing an enlargement and illustra- guilty of these things arc so far departed lion of the former, but in t lie same regu- from the true spirit of Christianity; and lar succession. This latter part is sup- posed to be designed as a supplement to the former, the first describing the desti- surely he that lakes warning, from the plain and frequent admonitions of this nies of the Roman empire, and the latter relating to the state of the Christian i Ihureh. The whole book contains many book, to avoid these sms. has not wholly lost his labour in reading it, and withal has entitled himself to the blessing which is pronounced upon those who keep its layings. I Rev, i, 3.) 3b SCRIPTURE HELP. CHAPTER. V. Some Practical Remarks on various Subjects in the Bible, particularly on the Law and the Gospel. The book of God like the book of na- ture, is full of wonders, and contains such an endless variety of matter, as may well engage the study and attention of our whole lives. It is like a rich land- scape, beautifully varied with woods and hills, meadows and rivers ; and yet, while there are heights and depths which none can measure, there is a road so plain that a wayfaring man, though a lool, need not err therein. I purpose briefly to mention some of the various subjects of which the Bible treats. The history of the Bible contains the most ancient, and the only authentic ac- count we have, of the origin of the va- rious nations of the earth. It shows us, that God has ever had a church in the world ; it exhibits the character of his people, and of the wicked, in various try- ing circumstances ; it proves the corrup- tion of human nature ; and it plainly dis- covers to us, that God ordereth all things after the counsel of his own will. Ob- serve how slightly mighty conquerors and kings, who have made so much noise in the world, are passed over : whilst in the lives of good men, circumstances which many are disposed to think insig- nificant, are dwelt upon with particularity. How short an account is given of Nimrod, the founder of Nineveh and Babylon, the two greatest cities in the world, whilst the various events of the life of Abraham, are described with great minuteness. This may teach us whom God most ap- proves. History shows the fulfillment of prophecy. It affords us also, exam- ples of the rules which God gives in his word, and thus greatly assists us in under- standing those rules. In the Old Testa- ment history there is a frequent display of types, the explanation of which, however, requires judgment and wisdom, a know- ledge of their law, order, and right use. (See Types.) To read history profitably, you must inquire as you go along, is my character like that of this good man ? May God make it so. Or unlike this evil man ? May God keep me from his sin. Mark how sad the end of the wicked, but the end of the righteous is peace. Read the lives of good men as a pattern for your imitation, in those duties which belong to your calling. Thus endea- vour to be upright among evil men, as Noah was in a corrupt world. Imitate the faith of Abraham, the meekness of Moses, the devotion of David, the zeal of Josiah, the boldness of Peter and John, and the indefatigable labors of Paul. In studying history, endeavour to get clear ideas of some great periods, such as the creation of the world, 4000 years, B. C. The deluge, 2348 B. C. The calling of Abraham, 1921 B. C. The departure of Israel out of Egypt, 1491 B. C. The captivity, 588, B. C. The close of the old Testament history, 409, B. C. and the birth of Christ. Other events between these periods will then be more easily arranged in your mind. Miracles are wonderful acts, or effects superior, or contrary, to the known laws of nature- The Miracles recorded in the Bible, prove to us the divine mission of those, by whom they were wrought. " No man," saith Nicodemus, " can do these miracles except God be with him." The truth of the scripture miracles was ne- ver denied in the ages when they were performed. Moses appeals to those who knew them, as being themselves witnesses for the truth of what he relates, and the apostles of Christ do the same. Let the miracles then confirm and strengthen your faith in the Saviour's power and love. Prophecies are, as it were, a standing miracle. The chain of scripture prophe- cies accomplished in the present state of almost all nations — the Arabians, Afri- cans, Egyptians, Jews, Saracens, Turks, Mahometans, Papists, and Protestants : and also of Nineveh, Babylon, Tyre, Je- rusalem, Rome, and the seven churches of Asia — furnish indeed an unanswerable argument of the truth of the Bible. This miracle is open to the observation of all mankind, and after so many ages is still growing — still improving as time advan- ces, and as history interprets its meaning. Many of the prophecies will necessarily be obscure, partly from our ignorance, and partly because the events are not accom- SCRIPTURE HELP. 39 plished. Let this humble us and exer- cise our faith. But others, particularly those respecting Jesus Christ, will be plain and obvious. Feeble glimmerings of this great light of the world began to appear, immediately after the fall. The prophecies respecting him became more clear and minute, as their accomplish- ment approached. The whole chain of prophecy, first committed to the Jews, and still preserved by them, when com- pared with its fulfillment in Christ, af- fords another striking evidence of the truth of our religion, and is calculated to impress us with exalted views of that Saviour, so long expected, and to whom give all the prophets witness.* The ♦Some of the most important of these predic- tions, with the passages in the New Testament, showing- their fulfillment, are subjoined : — Predictions. Fulfillment. Gen, iii, 15. Gal. iv. 4. 1 John iii, 8. xviii, 18. xxii, 18. iii, 8, 17. Matt, i, 1. xlix, 10. John x, 36, xvii, 18, 21, 23. Exod. xii, 46. John xix, 33, 36. Numb, xx iv, 17. Rev. xxii, 16. Deut. xviii, 15, 18. Acts vii, 37. 2 Sam. vii, 12, 13. Matt, i, 1. Job xix, 25, 26. 1 Thes.'iv, 16, 17. 1 Cor. xv, 24, 26. 1 Tim. iii, 16. Psalm xl, 6, 7, 8. Heb. x, 5. u.,k of Nature, mu\ Join s on the figurative language of the scriptures. 6 the city of refuge, Jerusalem, &c. Typ- ical utensils, the ark of the covenant, the golden candlestick, &c. Typical offer- ings, the various offerings of the law. 'Typical seasons, the passover, pentecost, &c- Typical purifications, cleansing from leprosy, &c. " The old dispensa- tion was typical, but the new is a dispen- sation unrolled — a dispensation of sub- stance and realities. Much folly on the subject of allegorical interpretation has arisen from a want of holy awe on the mind." — Cecil. Parables are a figurative representa- tion of the truth, illustrating something we do not know, by a statement of some- thing we do know, to impress it more strongly on the mind, such as those of the prodigal son, the lost sheep, &c. To understand a parable, you must chiefly attend to its scope or design, which may- be gathered either from ait express ex- planation, or from the introduction or conclusion. A Covenant, is an agreement between two or more parties. There are various covenants mentioned in the scripture. The two which relate more immediately to the everlasting happiness of mankind, are those of works and of grace. The apostle briefly describes the character of both. (Rom. x, 5 — 11.) Both require righteousness, or perfect obedience to the law of God, as the condition by which we are to escape the curse, and to obtain the promise of that law. The covenant of works requires obedience from man. The covenant of grace shows us, that Christ has, for us, suffered the penalty of the law which we had broken, and ful- filled all its precepts in our place; and thus, by his mediation, the promises of the covenants are secured to those who believe ; they are redeemed from the curse of the law by his death, and ac- counted righto cus in the Bight of God by his obedience. The nature of these two covenants will be further seen in the fol- lowing observations on the law and the gospel. A Imw is a rule of action given by ■ superior to his subjects, and sanctioned by suitable rewards and punishments. The law which God gave to Adam, in paradise, was a covenant of works', and 1-2 SCRIPTURE HELP. required perfect obedience, under pain of death. Adam, as the father of the human race, did not act simply for himself, but his conduct in its result affected all his posterity. He had full power to obey the law given to him, but by his fall he broke it, became sinful and guilty, and incurred the penalty and curse ; the whole race of men fell in him, (1 Cor. xv, 22,) so that if there had been no other covenant, he and all mankind would have been justly left in a state of sin, condemnation, and utter ruin, (Rom. v, 18, 10.) But it pleased God, who is rich in mercy, immmediately after Ad- am's fall, to reveal to him the covenant of grace, made with the second Adam, the promised seed of the woman. Of this covenant there have been, if the ex- pression may be used, several editions or manifestations, beside that to Adam, viz. to the patriarchs — to Moses — and to the prophets. Each explained its nature more fully and clearly than the preced- ing. This may be easily traced in the list of predictions under the head proph- ecy, in this chapter. The law which God gave by Moses to the Jews, was threefold. 1st. The judi- cial, or political law, for the government of the Jewish nation. 2d. The ceremo- nial law, prefiguring Jesus Christ, and his church and kingdom. This law was also useful in a way that we cannot now fully undei stand, in preserving the Jews from falling into the idolatries of the neighbouring countries. Many of the ordinances seem strange to us, having a particular respect to the religious cus- toms of the nations around them. It was, besides, of great use in promoting a number of moral habits, and in uniting the people together as one body, separate from other nations : and 3d. The law of moral conduct, or those commandments which are usually called moral, and in that respect binding upon all. The ten commandments contain a convenient and comprehensive summary of the most im- portant duties of the moral law, and in- clude in their spiritual and full meaning that love to God and man which is the great character of that law. These com- mandfl are founded upon God's relation to the people of Jsmej as their governor and deliverer, and upon this ground they inculcate those great moral precepts, obe- dience to which would equally glorify the God of Israel, and promote the hap- piness of that nation so peculiarly sepa- rated and set apart from others as the people of God.* The Jewish law, as a whole, answered many valuable ends- The church of God, was then, as it were, in its infant state. This law restrained sin by its lawful sanctions, kept Israel shut up or garrisoned from the heathen nations and their customs, gave many important hints of the gospel, and thus prepared the way for it, and served as a schoolmaster or tutor to conduct the peQple of God to Christ. Given in mercy, like the gospel, it convinced them of sin and of their need of a remedy, and in many respects pointed out the Saviour and redemption through his blood. When we speak of the law in general, we mean the moral law as a covenant of works, and it is, in the main, in this view, that the law is opposed to the gospel, and distinguished from it by St. Paul, in the epistle to the Romans ; though he some- times uses the term in other senses- The following description of the law and gos- pel from Platon's Summary of Divinity, in the Greek church, seems clear and correct. He says, " The Holy Scriptures are divided into the law and the gospel. Under the term law we include all those * There is a considerable difference in opinion respecting- the nature of the law given on Mount Sinai. Perhaps it may be justly said, that many of the distinctions used are more artificial than those made in the New Testament, but the read- er may probably like to see the following view given of it by Brown of Haddington. As the ten commandments inculcate moral du- ties, were accompanied by thunder and light- ning, and awful displays of the divine glory, and were sanctioned by the authority of God, they may be considered as a republication of the covenant of works. As they are introduced by the preface, "I am the Lord thy God, which brought thee out of the land of Egypt, and out of the house of bondage," and were to be laid up in the ark, and to be attended with sacrifices, there appears in them a declaration of the cove- nant of grace, with the law as a rule of life. And as they were required to be observed jn or- der to secure a happy entrance into Canaan, and a peaceful residence there, they may justly be considered as a national covenant between God and Israel. SCRIPTURE HELP. 43 passages in which God requires the exact fulfillment of his commandments, and for the breaking of which he threatens to inflict punishments. And by the word gospel, is to be understood all that re- spects the merciful promises of God. and that love wherewith our heavenly Fath- er hath loved us. for the sake of his well beloved Son- Thus, the words which were spoken by God to Abraham, " In thy seed shall all the nations of the earth be blessed," belong to the gospel. As a clear knowledge however of the law and gospel is exceedingly important, and throws much light upon scripture, it may be right to enter more into particu- lars. The law is holy, and the command- ment holy, just, and good. The precepts of it are thus summed up and described, and the promise is added : — " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy; strength, and thy neighbour as thyself.; This do and thou shalt live." It is evi- dent therefore that the law is spiritual, and requires the obedience of the heart, as well as of the life. It also obliges every one to personal, perfect, and per- petual obedience. (Matt, v, 4*?.) so that one single failure at any time, and in any instance, incurs its curse and penalties, temporal and eternal. (Gal. iii, 10. .las. ii, 10.) It has various important uses. It is a complete standard of good and evil. It informs us what is the holy will of God, and what is our duty to him. By it every mouth is stopped, and the whole world becomes guilty before God — it thus discovers our sinfulness and wr -akness, humbles us, and shows us ouri need of Christ. It serves to alarm the, wicked, and by its penalty and terrors keeps them from sin, and sends them to' Christ for salvation, or leaves them Lnex-I cusable if they continue in sin. Ii teaches Christians their obligation to | Christ. C4 who is the end of the law for' right* oanMttoevery one that believeth,"i and thus from gratitude to him who has redeemed them they are excited to great- er care t<> live according to it as the rule of their obedience. They love this holy law; conformity to it is their constant aim and endeavour; and their falling short of it is their grief and burden. The law is called the ministration of death and condemnation, because many of the commands in the Jewish law were sanctioned by the penalty of death ; and also because, considered in its complete application, no human being, in our pres- ent fallen state, can possibly be justified or saved by his own obedience to it. It therefore leaves all men without hope. The gospel is a gracious declaration of the good will of God to sinful men, and freely offers to all mankind, even to the vilest and most sinful, the righteousness of Jesus Christ, and salvation through him from the guilt, and power of sin, to be received as a free gift upon their ap- plication to him through faith. Its char- acter is thus described by the angel, /'Behold I bring you good tidings of great joy, which shall be to all people, ;for unto you is born this day in the city I of David, a Saviour, which is Christ the Lord," and by our Lord, thus, u God so loved the world that he gave his only be- gotten Son, that whosoever believeth in him should not perish, but have everlast- ing life."' Jesus Christ by his coining hath, through this gospel abolished death, and "brought life and immortality to light," in a far more clear, full, and en- larged manner, than it was by any form- er dispensation. Yet it was made known to the saints of old by prophecies, prom- ises, sacrifices, types, and ceremonies, so that they believed in a Saviour who W9M to come, as we now do in a Saviour who has come. The gospel is called the ministration of the Spirit, for it was made known by his teaching to the apostles, and by them communicated unto the world through his direction and influence; he applit > n to the believer, and we receive the sup- ply of that Spirit through Christ, " not by the works of the law, but by the hear- ing of faith.*' Christ l^ih received for his people the gift of the Holy Spirit, and he always imparts it to them, so that, " if any man have not tin Spirit of Christ, he is none of ln^." Very much of the true knowledue of religion coiimms in rightly distinguishing •14 SCRIPTURE HELP. between .the law and the gospel. Many think all the New Testament must neces- sarily be the gospel, and all the Old Tes- tament the law; but they are quite mis- taken. The preaching of the law and the gospel is mixed together in both Tes- taments : and these two cannot be dis- tinguished by books, as being one in this book, and the other in that, but by dif- ference of matter, wherever it is found. Sometimes God speaks comfort by the gospel in the Old Testament, as when he comforted Adam with the promised seed of the woman. (Gen. iii, 15.) Isai- ah again is full of the gospel. In the New Testament, Christ, in his discourses with the Pharisees and Jews, dwells and insists chiefly upon the works of the law : these, though contained in the New Tes- tament, are the voice of the law, leading us to repentance and faith in Jesus Christ. It is very important also to understand the true application of the law and the gospel, both to ourselves and others. When a person sees the excellence, pu- rity, spirituality, and strictness of God's holy law, and his inability to perform it, and is oppressed and heavy laden with the burden of sin and the weight of a guilty conscience, so that he feels him- self deserving God's wrath and eternal ruin, and his heart is softened and broken under the sense of his sins ; let him go to the Saviour, believe the gospel, and obtain the sweet comfort of God's prom- ise, free forgiveness of sin, through the grace of Christ, redemption by his blood, and deliverance by him alone, from the love and dominion of sin. The Saviour invites all such characters freely to ac- cept these great privileges and blessings, saying, " Come unto me all ye that are weary and heavy laden, and I will give you rest." On the other hand, take spec- ial heed lest you deceive yourselves and " wrest the scriptures to your destruc- tion." Worldly and sensual characters often apply to themselves the promises of the gospel, though they have never felt the burden and sinfulness of sin, nor fled to Christ for refuge, nor are partak- ers of his Sphit ; and on the other hand, contrite hearts, for whom the joyful tid- ings are intended, often remain in a great- er or less degree, entangled in the bond- age of the law, distressed and wretched, instead of rejoicing in the liberty where- with Christ has made them free. The law sends the real Christian to the gospel for salvation and comfort, and again the gospel sends him back to the law, with new motives and new strength, to keep it as a rule of life, the rule to which he constantly endeavours to be conformed in his spirit, that he may glo- rify God and adorn in all things the doc- trine of Christ his Saviour. Much, there- fore, of the Christian life . consists in rightly understanding, applying, and ex- periencing, the power of the law and of the gospel.* These are not trifling distinctions. How are we to be justified in the sight of that God, before whom we must all ap- pear to give account, is the most interest- ing subject that can engage our attention, and it is therefore frequently pressed upon our consideration by the inspired writers. There are but two ways described in scripture, by which God accounts man just — either through the righteousness arising from perfect obedience to the law, or through the righteousness which is by faith in Jesus Christ. There is no mixed plan of justification. Those, who are expecting to be justified, partly by their own works and partly by Christ, who suppose that he will make up what is de- ficient in their righteousness, are in re- alty seeking their salvation from the law. Christ profits them nothing, they will be condemned as transgressors of the law, and as unbelievers in the gospel. They may ascribe all their works to God, and thank him; as the Pharisee did, for enabling them to do those works, but all will not avail. If they do in one jot or one tittle, fail to fulfill the whole law, they are lost forever, while they remain trust- ing to their obedience to it. But on the other hand, "there i« no condemnation * The follow in .:- U ;> list uf some texts relating to the law aiul gospel, which may perhaps illus- trate the preceding remarks. Jjaw. Rom. x, 5. Gal. iii, 12. Ezek. xviii, 4. Gal, iii, 10. Nahum i, :). Rom. i, 18. kJ Cor. iii, 7. Rom. iii. 20. James ii, 10. Gospel. Rom. x, I ; *, H). Col. i, 14. Gal. iii, IS; ii, 16. I John i, 'J. 1 Thess. i, 10. 2 Cor. iii. 8. Rom. iii, 21 — 2(>! Rom. i, 10. SCRIPTURE HELP. to them which are in Christ Jesus, who walk not after the flesh but after the spirit." They are not under the law, but under grace, and they love God be- cause he first loved them. Reader, on what are you depending for salvation ? If any man be in Christ, he is a new creature. If you are in Christ, you will have received the Holy Spirit, and you will daily bring forth the fruit of that spirit, love, joy, peace, long- suffering, gentleness, goodness, faith, meekness, temperance. w If ye be led by the spirit, ye are not under the law." Try and examine yourself. Thus I have endeavoured to give you some hints for understanding and im- proving various subjects in the Bible ; but depend not upon human teaching alone, nor lean to your own understand ing. Ask for wisdom from God. He has promised that he will give it liber ally, and will not upbraid. James i, 5. CHAPTER VI. On the Jewish State, including Remarks on their Feasts, Offices, and Sacrifi- ces, the Seasons in Judea, and the re- ligious Sects, mentioned in the Scrip- tures.* The peculiarities of the Jewish state, are so connected, not only with the his- tory, but also with the doctrines of the Bible, that our conceptions of many parts of scripture, and of circumstances which are frequently alluded to, both in the old and new testaments, must be very in- distinct, unless we have some general new of the nature of the Jewish govern- ment, and the design of their festivals ■nd (•'■nuionics. A knowledge of these, ■•mi! <>f some other things peculiar to the land of Canaan, will often throw new The design in this chapter is merely to give ' »7 1 ' 1 "Utline of the above subjects. A « .unpin, view .,f them would have swellt 1 ■ to° much. Those who wish for fi Information may consult Jcnnine-H .1 iniquities, Lightlbot'fl Temple S< rvi< e. hi' t's 1 ' 1 ' nonarv, h.i< 1 V< tii iini He! I the rthet wish Cal- Di. uonarj | RdamK. Amiquitatea neorum. light upon passages of scripture, and ena- ble us to read with interest and edifica- tion what might otherwise have seemed tedious and unimportant. On every day throughout the year, one lamb was offered in the morning and one in the evening, as a burnt offering for the sins of the people. (Exod. xxix, 38, &c.) God appointed the sabbath to be ob- served as ^weekly festival. It was sanc- tified and set apart by him at the begin- ning of the world in remembrance of his having finished the work of creation. The sabbath appears to have been ob- served through every dispensation ; but it was re-instituted at Mount Sinai, with an additional sanction as a memorial of the deliverance of the people of Israel from Egypt. (Deut. v. 15.) and to be kept with peculiar strictness ; for if any • profaned this day, they were to be put to death. (Numb. xv. 35.) The Jews were required to rest on this day from all labor, (excepting the priests, who might go through their duty in the tem- ple service,) and to meet for the public worship of God. The daily sacrifice al- so was doubled. This day pointed out that rest which remaineth for the people of God in heaven. The new moons were feasts observed at the beginning of every month ; when the Jews rested from labor and offered special sacrifices, and the priests blew the silver trumpets. Numb. x. 10. xxviii, 11. &c. The Jews had three great annual feasts, the Passover, Pentecost, and Feast of Tabernacles, at which all their males, who were able to travel, were to appear before God, at the place which he should choose for the residence of the ark and tabernacle God promised that at those times no man should desire their land, (Exod. xxxiv. 23, 34.) and thus tried and rewarded their faith. The PAssuvr.K was a iPfarly feast. Tin- original Hebrew word sSiihYs to pass or leap over. It was instituted in Egypt. When the tunc came 111 which God de- signed to deliver his people, he determin- ed to slay the first born in every house of tin- Egyptians, thus convincing them in a most awful manner, that the God of 46 SCRIPTURE HELP. Israel was the true God punishing them for their past evil conduct, and making them willing to let his people go. To es- cape this judgment, the Israelites were di- rected to take a lamb without blemish, and having killed it, to sprinkle the blood on the door posts, and when the destroying angel who was to slay the first-born of Egypt, should see the blood on the door posts, he was to pass over and spare the houses which were distin- guished by this token. The Passover was to be observed on future occasions on the 10th day of the first month of the sacred year, i. e. reckoning the beginning of the year from the month Abib, which began generally about the middle of our March. Tl. 3 civil year began in Septem- ber ; and tl is double mode of reckoning should be kept in view to prevent confu- ' sion. Before the lamb was slain, all the- leavened bread in their houses was to be destroyed. No bone of the lamb was to be broken, it was to be roasted whole, and the flesh was to be eaten on the 15th night with unleavened bread. This feast continued seven days, and because during this time all the bread that was eaten was to be unleavened, it was called the feast of unleavened bread. The first fruits of the barley harvest were at this period given to the priest and presented before the Lord. In some years, called intercalated years, (from having a month extraordinary added) the passover was kept a month later. The great inten- tion of this feast was to commemorate the deliverance of the Israelites from Egypt, and it typified our redemption by Christ, who is expressly called u our passover," (1 Cor. v, 7.) The Pentecost, was so called because it was kept fifty days after the passover. It was called the feast of weeks, being held a week of weeks and one day, after the passover ; and it was also called the feast of harvest, as it was kept at the beginning of ^tfieat harvest, the first fruits of whicli^vere presented in a sol- emn manner. This feast appears at first, to have continued only one day. There were peculiar sacrifices appointed for this day. (Lev. xxiii, 9 — 21.) The in- tention of the pentecost seems to have been to commemorate the giving of the law from Sinai. On this feast day the Holy Ghost descended on the apostles, and they began to preach the gospel in Jerusalem. It deserves attention too, that on the year of our Lord's crucifix- ion he rose from the dead on the first day of the week, on which day also the feast of pentecost fell. Thus two great Christian facts, the resurrection of Christ, and the descent of the Holy Ghost, each took place on the Lord's day. The feast of tabernacles, was observ- ed with peculiar solemnity, in the month of Tisri, the first month in the civil year, but the seventh month of the sacred year, reckoning from Abib. It was ushered in by the feast of trumpets, on the first day of the month, when the Jews rested from labor and offered sacrifices. This might be designed to commemorate the work of creation, and to prepare for the great day of atonement on the 10th of the month. This last day was a public fast and kept as a most holy day. The great design of it, appears to have been to make an atonement for the sins of the people, and it is evidently referred to in the epistle to the Hebrews in various places, as typifying the sacrifice of Christ. On this day alone, the high priest, after making an atonement for himself and his house, entered into the holy of holies in a peculiar dress. He was also to take two goats, present them before the Lord, and cast lots for them. One lot was to be a sin offering for the Lord, and the other for a scape goat. The high priest was to lay his hands on the head of the scape goat, confess over it the sins of the people, and send it away into the wilderness, (see Lev. xvi.) The feast of tabernacles, properly so called, began on the 15th day of the same month, and continued eight days. On the first day, they cut down branches of palm trees, willows, &c. and with these erected booths to dwell in during the feast. They also carried small bundles of brandies to the temple, crying Ho- sanna. Various sacrifices were offered during these seven days. On the 8th day, the people drew water out of the pool of Siloam, and the priests poured it forth at the bottom of the brazen altar. But this appears to have been one of SCRIPTURE HELP. •17 their ancient customs, and not an ap- pointment of the law. To this our Lord is supposed to allude, (John vii, 37.) It appeals (from Nehem. viii, 14 — 18.) that the due observance of this feast had been greatly neglected by the Jews, and was restored by an attention to the plain di- rections of the word of God. Its design was to commemorate the Israelites dwel- ling in tents in the wilderners, (Lev. xxiii, 43.) previous to their settlement in the promised land. Every seventh year was a sabbatical year, or a year of rest, or release. The land was to keep a sabbath by resting this year from the plough, and the peo- ple were neither to sow seed, nor prune the vineyard. The spontaneous produce was to be the property of the poor, (Exod. xxiii, 11.) and the Hebrew bond servant was dismissed free. God prom- ised so to command his blessings in the sixth year, that it should bring forth fruit for three years. (Lev. xxv, 1, &c.) In this seventh year the law was to be publicly read in the ears of the people, by divine authority. (Deut. xxxi, 10.) This was probably observed in the time of Joshua, and the elders who survived him. Israel then revolted to Baal, and as we do not find it mentioned in the sub- sequent history, it was probably after- wards kept merely as an aera of time, or civil institution. We find the neglect of it assigned as one reason for the seventy years' captivity. (2 Chron. xxxvi, 20, 21.) The year of jubilee was observed ev- ery seventh sabbatical year, that is, every 50th year. The word jubilee signifies the sounding of a trumpet.* Notice of its approach was given on the evening of, the day of atonement, and the Rabbins write, that every Israelite was required to sound the trumpet nine times. The jubilee had remarkable effects both on property and liberty. If an Israelite from poverty had sold his possession, it was to be restored to him in this year, for the land, says God, is mine, (Lev. xxv, 23,) and if from a similar cause he had sold himself, he was to be freed this year, for, says God, he is my servant. * Othrr* derive it from a word signifying "to cause to brin ? * This must have been a grand and de- lightful aera to Israel. When they heard the joyful sound (Ps. lxxxix, 15,) the captive was free, and the bondman set out for his native inheritance to enjoy liberty, plenty, and peace. Their privi- leges and property were again restored to them. By this institution, the pos- sessions of the tribes were preserved in their respective families, and being re- stored again at the close of fifty years, there could be no disputed titles to prop- erty. The lineage of Christ, like that of every other Jew, being by this means in- timately connected with the ownership of property, could be distinctly traced, and was indisputably proved. This fes- tival preserved a well regula' d equality of property without injustic , for all who bought or sold, knew that the year of jubilee was to come. It was also a sea- son of religious reflection and improve- ment, and inculcated the virtues of hu- rrfanity, and charity, by the release of the debtor and the captive. It was a remark- able type of the redemption by Christ. The^inalogy of the jubilee to the gospel will be seen at once, and seems plainly referred to by the Lord himself. (Luke it, 19.) The Jewish year was divided into iix seasons, each of two months' duration ; taking in one whole month and the halves of two other months. They had different times from which they reckoned the be- ginning of the year, according to the ob- jects they had in view. The sacred year began in the month of Abib, because in that month the Israelites were delivered from Egypt, (Exod. xii, 2,) and by this year, their festivals and religious services were regulated. Their civil year began in the month of Tisri. Their months consisted alternately of 29 and 30 days, and when needful, they added an intercalary month, formed out of the surplus days in the year, and called it Veader, or 2d Adar. Their months of course could not exact^eorrcspond with ours, as tin y answered rather to the moon than the mouth. Thus Tisri would in- clude pait of September and part of Oc- tober. The Jews began their day at the set- ting sun, and an hour with them was the 4B SCRIPTURE HELP. twelfth-^part of the time the sun contin- ued above the horizon. The night was divided into four parts or watches, each lastingthree hours. The weather in the land of Judea, is different from ours. The summer is per- fectly dry, without intervening showers, and the winter is wet, rain falling for many days successively. The weather is not, however, the same throughout Ju- dea. It is hottest near Jericho, and cold- est near Lebanon. The following calendar* may serve to explain the seasons, and periods *f the festivals more clearly. * The remarks on the Weather and Produc- tions, &c. in this Calendar, are taken from Buhle's Calendar of Palestine, in the Fragments added to Calmet's Dictionary. SCRIPTURE HELP. 49 Calendar of the Jews, showing the seasons of the Year, the time of the Public Festivals, the State of the Weather, and some of the Productions of the earth in Palestine. Jewish Months. Ans. to the Moons of Mihs. in the Civil Year. Mnths.in the Sacrd Year. Sea- sons. Festivals, d/c. Weather, Productions, d/c. Tisri, or Ethanim. 1 Ki. viii,2. 2 Ch. v, 3. Septcm. 1st. 7th. 1. Feast of Trum- pets. 10. Day of Atone- ment. 15. Feast of Taber- nacles. 22. Last day of the Feast. Great heat in the day, and the nights cold. Rain frequently falls at the end of this month. There are abundance of grapes ripe. They begin to plough and to sow. Marches- van. October. 2d. ~~Sth. ► Seed time. Sometimes the rainy sea- son (called the early or former rain.) doe3 not commence till this month. The extreme heat is now abated. The dew is more plentiful thar with us. Wheat and barley are sown. The latter grapes are gath- ered. Cislieu. Novem. 3d. yth. 25. The Feast of Dedication. If the rainy season has not begun, it certainly commen- ces this month. The heat of the sun is con- siderable in day-time, but the nights are very cold. The general sowing of corn is in this month. Tebeth. Ea. Q, 16. Decern, 4th. 10th. ► Win- ter. ] : — Rains fall in this month. The cold is sometimes very piercing, so that persons have perished from cold, but the snow seldom remains all day on the ground. The grass and herbs spring up after the rains. Shebeth7~ Zech. i, 7. January. 5th. nth. : 15. Beginning- of the Year of Trees. There is snow on the moun- tains, but near Jericho the cold is hardly felt. The winter is chiefly re- markable for frequent show- ers, which fall more in the (light than day time. Corn is still sown. The winter fig is still found on the trees, though stripped of leaves. Adar. Vcadcr comes in here when an addition- al month is wanted. Febru. 6th. 12th. sCold Be* Bon. 14, and 15. The Feast of Purim. Chiefly remarkable for rain. Towards the end of this month thc%no\vs and winter colds cease. Harley sometimes sown at Aleppo, till the middle of this month. 7 50 SCRIPTURE HELP. Jewish . Months. Ans. to the Moons of Mths. in\ Mnths.in the Civil the Sacrd Year. Year. Sea- sons. Festivals, tyc. Weather, Productions, fyc. Nisan or A bib. Exod. xii, Nehe. ii, 1. March. 7th. • 1st. 14. The P. Lamb killed. 15. The Passover. 16. The first fruits of the Barley Harvest pre- sented. 21. The end of the Passover, and unleavened Bread Rain, called the latter rain' frequent. Great heat in the plains of Jericho,persons have perished through the heat of the sun. The rivers swell from the rain, and the thawing- of the snow. Barley ripe at Jericho, but little of the wheat in the ear. The fig- tree blossoms, even while the winter fig1 is on the tree. The vine produces the first clusters; about Sidon they have a triple produce in the year. Jiar, or Iyar. April. 8th. 2d. ^Har- vest. Frequent rains — heats ex- cessive near Jericho. The harvest depends on the duration of the rainy sea- son. Barley is generally cut down this month. Wheat begins to ripen. Sivan. Est. viii, 9. May. 9th. 3d. 6. Pentecost,or the Feast of Weeks The First Fruits of the Wheat Har- vest presented. The excessive heat renders the earth barren, as a sharp winter does with us — the north and east winds in- crease the heat. The west wind decreases it at Aleppo. The snow on Libanus thaws rapidly. Barley sometimes not all cut down till this month. Wheat is cut down in this month. The grass and herbs have grown in some places a yard high. Thammuz, orTammuz June. 10th. 4th. ► Sum- mer. The weather is extremely hot, not cold even in the night — rain is now very rare. The inhabitants pass their nights on the roofs of their houses. The rice and early figs ri- pen. Ab. July. 11th. 5th. 9. The Temple ta- ken on this day 1st. by the Chal- deans,, and af- terwards by the Romans. The heat is still more in- tense. Libanus is for the most part freed from snow, except- ing places not exposed to the sun. Ripe dates at Jericho. Elul. Augmt. 12th. 6th. Hot > Sea- | son. 1 The sky is serene and fair and the heat extreme. ' Ripe tiers at Jerusalem, and ripe olives near Jericho. Grapes are ripe, and the (clusters very large. SCRIPTURE HELP. 51 The sacrifices, properly so called, may j To enter into a description of these he divided into two general parts bloody would be unnecessary ; they were of a or animate, and unbloody or inanimate. The first weie of three sorts, whole burnt offerings, sin offerings, and peace offer mixed character, ceremonial, moral, civil, and political, typifying in many respects the gospel of Jesus Christ. The general tngs. It will be proper to set down what nature of the law of Moses has already was common to them all. 1. Sacrifices' been pointed out, under the account of the law and the gospel : but the precise objects of all these particular parts are not in general were holy offerings, but the public ones were the holiest. 2. It was unlawful to sacrifice any where but in the temple. All sacrifices were to be offered in the day time, never in the night. 4. There were only five sorts of animals which could b,e offered up, namely, bid- locks, sheep, goats ; and pigeons, and turtle doves. fully understood- — Some of them, like many of the unfulfilled prophecies, are now obscure, but we may, perhaps, ex- pect that they will be made manifest here- after. With respect to the sacrifices, it may be observed generally, that no particular imals were to be perfect, and without sacrifices were appointed for offences of a blemish or spot. Certain ceremonies! moral nature, except in a few prescribed among birds, All these an- were to be observed in every sacrifice some of which were performed by those that offered it, as the laying their hands on the head of the victim, killing, flaying, and cutting it in pieces, and washing the entrails of it ; others were to be done by the priests, as receiving the blood in a vessel appointed for that purpose, sprink- ling it upon the altar, which was the most essential part of the sacrifice, light- ing the fire, setting the wood in order up- on the altar, and laying the parts of the victim upon it. 6. All sacrifices were salted. The unbloody or inanimate sacrifices the need of the better sacrifices of Christ, were. I. The offerings and libations, by whom "he that believeth is justified 2. Fir3t fruits. 3. Tenths. And 4. Per- from all things, from which he could not fumes. They were forbidden to mix be justified by the law of Moses." (Acts honey with the offerings, and salt was xii, 39.) instances; although as the sins of the people were to be confessed over the head of the goat of the sin offering on the day of atonement, the high priest would not forget the acknowledgement of their moral transgressions : yet so completely did their sins exceed the means pro- vided by the ceremonial law for their being purged away, that in the Epistle to the Hebrews, the sentiments of the thoughtful and serious Jews are strongly expressed, It is not possible that the blood of bulls and of goats should take away sins." (Heb. x, 4.) They showed absolutely necessarv in every oblation-* Mark ix. 49. 50. Col. iv, 6. many ceremonies appointed for purifica- tion : they had places which were con- We will now briefly notice the nature of the Jewish government. It is evident that it was quite peculiar. It lias been rightly called a thtocracy. God himself was not only the object of the worship of sidered sacred, or set apart for some par-j Israel, but if the expression may be used, ticular purposes, as the tabernacle and its court, the holy of holies, and after- wards, when they came to be settled in their OWB land, the cities of refuge, the titty of Jerusalem, and the temple. They had also many holy things as the ark, the altar of incense, the table, the candle- stick, the laver, the altar of burnt offering, the holy garments, &c. •See Boausobre and I'Enfaut's Introduction to the New Testament. the political owner of their country. He governed them immediately, not only by the laws which he had given them, but by appointing peace and war; going before them to battle, antf directing them in various circumstances of their lives. — All the land belonged to him, and was held as it were in fee under him, as the chief lord of the soil. — Hence when they desired a king, it was considered a> re- jecting the government of (Jod. ( 1 Sain, viii, 7.) 53 SCRIPTURE HELP. The high -priest was the first charac- ter in the Jewish government, and the medium of communion with God. He was consecrated to his office with oil, composed of the richest ingredients and perfumes. He wore two kinds of gar- ments ; one of which was worn in his usual services, (Exod. xxviii.) and the other was only put on when he entered alone once a year, on the great day of atonement, (Lev. xvi.) into the most holy place which was a figure of the true heavens. (Heb. rv, 6.) He had a breast- plate on which were engraven the names of the twelve tribes of Israel that he might bear them as a memorial before the Lord, when he went into the holy place. (Exod. xxviii, 29.) He is point- ed out to us in the Hebrews as a remark- able type of Jesus Christ. The priests were the ministers of re- ligion for common purposes- They were all descendants of Aaron, to whose family the priesthood was confined, and the officiating priests were to have no defect of body. They conducted the temple service, and offered the sacrifices to God, of which they partook for their maintainance. They were to decide who were clean and unclean, and were pub- licly to teach the law of God to the peo- ple. They were many, because no one man could do what was needful to keep up the whole system of sacrifices ; and because of their morality, a succession was indispensably necessary. But they were all of one family, and, viewed as a body, they point our attention to one great high priest, and their whole exer- tions may be considered as figurative of one great atoning sacrifice. " The priests that offer gifts according to the law serve unto the example and shadow of heaven- ly things." (Heb. viii, 4, 5.) Thus the Levitical priesthood was a shadow of the priesthood of Christ. The Levites were the descendants of Levi, and they were taken into the ser- vice of God instead of the first-born of all the tribes of Israel. They waited on the priests, doing the lower service of the sanctuary. They were dispersed also among the tribes as teachers of the people, and as magistrates or judges. They had no inheritance in the land. though they possessed cities, for God was their inheritance, and he gave them the tithes of the increase of the land, as a reward for their service in the taberna- cle. (Numb, xviii, 20, 32.) We have now seen that God appointed a variety of seasons and festivals, cere- monies and offices among the Jews, and that they were designed for various im- portant purposes : to perpetuate the memory of his great works ; to afford the Jews frequent opportunities of in- struction ; to form useful sentiments and habits ; constantly to keen in view their subjection to him, as their deliverer and governor ; and farther, one great inten- tion of the whole was, to point out Jesus Christ and. the blessings of the gospel. They were figurative, and shadows of things to come, Christ being the body, or substance. (Col. ii, 17.) Hence the law is said to be a " shadow of good things to come, and not the very image of the things." (Heb. x, 1.) It may reasonably be doubted whether the Jews understood the complete intention of their own ceremonies ; but we know that the pious amongst them believed in a Saviour to Come. " Abraham rejoiced to see his day and was glad." (John viii, 56.) The church of God however, in its infant state, (Gal. iv, 1 — 3, &c.) was taught by its great parent, things of which it could not perhaps comprehend the full meaning, but which were still very useful, as elements preparatory to farther instruction. This the epistle to the Hebrews plainly manifests. Dr. Buchanan says, " From the early oblivion of many of the divine ordinan- ces, and from other circumstances, it ev- idently appears, that the law of Moses was intended by providence to be of more use, as to example and practical benefit, to the Christian than the Jewish people, (see 1 Cor. x, 11.) The volume of the Pentateuch has probably been more stud- ied, and more spiritually understood, and has also been more largely productive of the fruits of righteousness, under the Christian, than under the Jewish dispen- sation. The first, or golden age of Is- rael does not seem to have extended much beyond a hundred years from their arrival in Canaan. The glory of Israel, SCRIPTURE HELP. 53 was indeed revived in the days of David and Solomon5>but even this lasted but a short time. It existed as it were, but for a moment, merely to be a type of anoth- er kingdom, the more striking for its be- ing short. The feasts and offices which have been described, were appointed by the law of Moses, but other feasts were added, and other classes of persons were afterwards formed amongst the Jews ; and it may be useful to give a very brief account of some of these. The feast of Purim, or lots, was in- stituted to commemorate their deliver- ance by the providence of God from the massacre, which Haman had designed, and for which he had procured a decree. (See Esther.) The feast of Dedication was instituted by Judas Maccabaeus ; to commemorate the recovery of the temple, and its ded- ication to the service of God. (John x, 22.) The Jews have many other feasts and fasts : but as they do not appear to be alluded to in scripture, they need not be mentioned here. The Prophets were persons whom God raised up and sent, as teachers and instructors, to revive the spirit of religion among the people, and to foretell such future events as he thought fit to reveal. The Nethinims, (from Nathan, given or offered) were made servants to the priests and Levites, and appointed to perform the meaner offices in the house of God. — They are supposed to have been chiefly the descendants of the Gib- eonitcs, whose lives were spared by Joshua. (Josh, ix, 27.) They were ap- pointed by David for the service of the Levites. (Ezra viii, 20.) The Nazarites, were persons separa- ted or devoted to God either for life, or a limited time. (Numb, vi, 2, &c.) The Scribes were the writers of the law. The doctors and lawyers were of this class. Their original office was to make copies of the law ; but they soon began to read and expound it. In the time of our Saviour they had almost laid aside the scriptures for their tradi- tions, which had then grown large: these in the new testament are called the tradi- tions of the elders; and in other writings the Misnah ; or the oral or traditional law. To this they were too much at- tached ; being inclined rather to inter- pret the scriptures by their traditions, than to make their traditions bend to the authority of the scriptures. The religious sects mentioned in the scriptures were : The Pharisees or sep- aratists so called, because they separated from others, under profession of particu- lar strictness. " They trusted in them- selves that they were righteous, and des- pised others. (Luke xviii, 9.) Ex- tremely particular in small things, they neglected justice, mercy, and faith. Un- der a profession of extraordinary sancti- ty, they were hypocritical, proud, censo- rious, and covetous. They substituted human traditions in the room of revelation, and they expect- ed to be saved by their works. Jesus Christ often severely reproved them for perverting the word of God. The Sadducecs, so called from Sadoc, the founder of the sect. They denied the immortality of the soul, the resur- rection of the body, and the existence of angels or spirits. They were the men of pleasure of their day. The Herodians shaped their religion to please Herod, and it is said professed to believe that he was the Messiah. They sought to please man and feared man more than God. The Samaritans were the descendants of the nations whom the kings of Assy- ria settled in the country of the ten tribes, and who were intermixed with some of the people of Israel. They es- tablished a mixed system of religion compounded of Judaism and Heathen- ism, and there was great enmity between them and the Jews. The Stoics were a sect of heathen philosophers, who prided themselves in an affected indifference to pleasure or pain. They professed to consider virtue as its own reward, and maintained that all events were determined by fate, and not by the direction of the divine being. They held also that a wise man ought to be free from all passions. The iljdcureans were a sect of hea- then philosophers, who ascribed all 51 SCRIPTURE HELP. things to chance, and considered pleasure as the chief good. The Nicolaitans were a corrupt sect of heretics, who allowed themselves to partake of the sacrifices of the heathen, and to practise adultery without check or remorse. In conclusion, we may observe the wisdom of God, in permitting such a va- riety of opinions to arise before the can- on of scripture was closed ; as by this means we have the testimony of his word on every difference of moment that can happen. Thus the Bible not only shows us the truth, but also marks out and con- demns those errors to which the human mind is most prone. CHAPTER VII. An Explanation of some Expressions peculiar to the Scriptures. Every science has its peculiar terms and expressions, which appear difficult to those who are ignorant of it, but con- vey clear ideas to such as have made that science their study. In some mea- sure this is true of religion ; the first of all sciences, the most advantageous of all studies. Here God himself is the teacher, and he takes this as his peculiar title, " I am the Lord thy God which teacheth thee to profit." The terms and expressions used in the Bible, are generally taken from com- mon occurrences in life, and admirably illustrate the truth which God has re- vealed. The object of this chapter, is to endeavour, briefly to explain a few of those forms of speech which are pecu- liar to the Bible. Fully to exhibit their spirit and meaning, would require many volumes ; only a few hints can therefore be given on each. Let the reader, how- ever, endeavour to attend to such phrases when he meets with them, and not pass carelessly over them. The expressions intended to be ex- plained, relate to God the Father, to Je- sus Christ, the Holy Spirit, the Gospel. Faith in Christ, the state of man by na- ture, li is state by grace, and to God's justifying us, or accounting us righteous through the atonement of Christ. With respect to God the Father. He is called a Father, because he is the creator and supporter of all men, partic- ularly because he is the author of the spiritual life of those who believe in his word, and love him as their preserver unto his heavenly kingdom. He is cal- led the Father of our Lord Jesus Christ, to show the intimate connexion between the eternal and invisible God, and Jesus Christ our Lord, who is described as his only son, possessing a common nature with him, and in certain important res- pects one with him ; so that God is his father, in a sense that applies to no one else. Hence, the term points out a re- lationship which, from the nature of the subject, we cannot explain. This ex- pression also shows the connexion be- tween the Father and Jesus Christ in his mediatorial capacity, which is so fre- quently and distinctly pointed out in the new testament. He is the Father of the spirits of all flesh, as the spirits of all men are created by his power. He is the Father of lights as the source of wisdom and knowledge, which he com- municates to his creatures in such de- grees as it pleases him. It is said, God lifts up the light of his countenance on his people ; that is, he manifests his presence, favor, and love to them, as a tender father does when he smiles upon a son with whom he is well pleased. Again, it is said, he hides his face from them ; that is, they are sometimes de- prived of communion with him, and have little or no sense or perception of his favour towards them. They are also said to enjoy the presence oj God, or the manifestation of God to their spirits, as he visibly manifested his presence by the shekinah, or divine appearance, to the people of Israel. He is also their por- tion, their souls are satisfied in him as an all sufficient good. The grace of God, is the undeserved favor and kindness of God to us, arising entirely from his own will. It is the spring and source of all the benefits we leceive from him. With respect to Jesds Christ, he is called the only begotten Son of God. SCRIPTURE HELP. 55 The scriptures do not explain the nature of the union of the Father and the Son ; but this expression points out the inti- mate relationship which subsists between them, and may teach us the immense love of God te sinners, in that he spared not his own'Son. (See the observation on the Father of our Lord Jesus Christ.) He is called the word of God. A word is the birth of the mind, the expression of the purposes and counsels of the heart, and thus Christ is called the word of God, as he is the manifestation of the purposes and glory of God, and especial - ly of his wisdom and love in our re- demption. He was with God, and was God, partaking of the same divine na- ture : united most intimately to him, and therefore entitled to the worship and honor which creatures owe to their crea- tor.* He is the heir of all things. — From his character as Son of God, he inherits all the power and glory of his heavenly Father 5 even as an heir inher- its the estate, which in due time, he is to possess. The brightness of his Father's glory. Jesus Christ is the manifestation of that glory in its most illustrious and benificent displays ; even as the rays which proceed from the sun convey to us all that we know and all that we feel of its glory ; and the express image of the Father's person : the very counter- part of it, even as the impression is the counterpart of the seal. The The first- born of every creature.] The head and * The ancient, Jews frequently used the ex- pr» udon the word, of God ; and though it is not easy to say exactly, what they intruded by it, yet they appear always to have meant, either God, or some display of his power and glory. t The apostle shows his meaning1 by what. fol- lows. After bringing forward Christ in this character, he adds, For by him were all things created^ &c. which is the most complete reason possible, why he should be the head and the ru- ler <>f the whole. — But if a lower station be assigned him, the reasoning fails. — For it would not follow, that because he created all things, he wa« * ithcr the first created being in point of time, or (Ik- first of created brings with respect to any qualifications whatever : since neither the first iu existence, nor the first in excellence, among creatures, could be more than a crea- ture: and neither reason nor revelat ion gives us Illy ground to suppose that any creature can create others, ^bit if the proof that Christ was ruler of all created beings. Fisst born in power and authority. He took upon him the form of a servant : though as " God over all," he possessed universal dominion, yet by taking our nature upon him he submitted to appear as a creature, subject and obedient to God. " He was put to death in the flesh ; his human na- ture suffered death, but he was quickened by the spirit ; raised by the Holy [Spirit from the dead. He was made sin for us, he stood in our place, and though he was perfectly holy, the consequences of our transgressions were charged upon him ; he was made an offering for sin on our account, and thus he redeemed us ; purchasing his church with the price of his precious blood. He is our life, he is the cause why we live ; he having died, and risen again, communicates spiritual life to all that believe in him, and supports and maintains this life, and thus prepares them for eternal life, the gift of God through Christ. He gave himself a ransom for all. The whole human race being by nature children of wrath, in bondage to sin, and the cap- tives of Satan, Jesus freely gave himself as the price of their redemption, and thus obtained complete deliverance for the first born o f every creature, be this, that by him were all things created, it is manifest that the apostle designed to hold him up as Lord- over all, in consequence of his being" the creator of all ; and thus his reason explains his meaning". It deserves attention also, that this term is often applied by the Jews in the sense of head and chief Thus the first-born of death shall devour his strength, Job. xviii, 13, which means some incurable disease; death in its full power, which will certainly bring its victims to the grave. So it is said of the heir of the house of David, I will make him my first-born, higher than the kings of the earth. Ps. lxxxix 27. i. e. I will distinguish him above the rest, and his throne shall be exalted above theirs. .Again, / will be a father unto Israel, and Kphraim shall be my first-born . — Jer. xxxi, !). Or, the ruling tribe of Israel, which shall be eminent above the others ; for we know that F.phraim was not literally the firstborn, of Joseph, nor was Joseph his father the fu st-horn of Jacob. " The Jews make the word first-born to be synonymous with the word king, and explain it by — a great one and a prince. CHll in Col. i, If). — They also speak of ( lod as the first-born of the irorld ! Wetstein in h><". A longer account than usual has been given of this expression, to take away the difficulties which some have felt, respecting" its application to our Lord Jesus Christ • 56 SCRIPTURE HELP. all classes and ranks, all sorts and con- ditions of men. He is the propitiation for the sins of the whole world. " Through his atoning sacrifice on the cross and his subsequent intercession, he rendered a holy God propitious to sinners, so that he waits to be gracious on the true mercy seat or propitiatory, of which that above the ark of the covenant was a type — nor is this benefit confined to the Jews, sin- ners all over the whole earth are admit- ted to share in it, so that his obedience to death is an all-sufficient atonement for the sins of all men in every land and through successive ages." He is made of God unto us wisdom, righteousness, sanctifi- cation, and redemption. Whilst we are ignorant, guilty, unholy and condemned, God has appointed Christ to give us wis- dom by his word, his spirit, and his ex- ample ; righteousness, by his obedience to the law for us ; sanctification, through the power of his grace, that we may be renewed, and made holy and meet for heaven ; and full redemption from the grave, hell, and endless ruin ; and admit- tance at the last day, to eternal gldry in heaven. He is the resurrection. His people are united to him by faith, and considered as members of that body of which he is the head, and because he lives they shall live also. Having risen from the dead, and carried with him into heaven that body in which he suffered and died, he has given us both an earnest and a pledge of our resurrection. The grace of our Lord Jesus Christ, is the undeserved kindness and love of Christ, shown not only in his voluntary undertaking to become obedient to the law for us, and to suffer in our stead even unto death, but also in the help and strength which he affords us. Faith in Christ, is a reliance upon Christ for the fulfillment of his promises, and especially those which he has made to save them who trust in him for eter- nal life. As this is the most important grace given to the Christian, and the source of every excellence in his char- acter, it is described in scripture in a vast variety of modes. Where faith dwells in the heart, a conviction of our guilty and dangerous state as sinners, of our total inability to help ourselves, and a re- nunciation of all hope in any other mode of deliverance is presupposed. The sin- ner hearing of this way of salvation, be- lieves the testimony of God concerning Christ, and trusts in Christ alone, for pardon, righteousness, life, and full sal- vation, as offered in the gospel. He views him as a prophet, who came to teach him the way to heaven ; as a priest, who offered a full atonement for sin, and who intercedes with God in behalf of all who seek mercy in his name ; and as a king, who is exalted, that he might reign in his heart, regulate his conduct, subdue all his spiritual enemies, and in all things be acknowledged as his Lord. This faith, is the substance of things hoped for, the evidence of things not seen. It apprehends as realities, things not yet possessed, but which are confidently ex- pected by the believer on the ground of God's promises. And it is a conviction impressed on the mind of the existence of things which are not visible to our bodily eyes.* The believer looks unto Jesus, he views him as his only saviour. As the Israelites, when bitten by fiery serpents, looked to the brazen serpent that they might be healed and delivered from death, so we are to look to Christ, to be healed of our spiritual diseases, and delivered from eternal death: and we are also to view him as a pattern for our im- itation. The believer also comes to Christ, he listens to his invitation, trusts in his promise, and waits on him in his appointed way for salvation* As beggars go to a rich man for relief; as scholars come to their tutor for instruction ; as rebels, when pardon is offered, submit themselves to the king ; and as we in distress, would go to a wise, powerful, * The faith of the Christian may be illustrated by the conduct of the patriarchs : they believed the promise of God, that he would give to their descendants the land of Canaan, and this faith guided all the great lines of their conduct. Though they had not Canaan in possession, yet from their firm persuasion that God would ful- fill his word, Jacob, and after him his son Jo- soph, directed their bones to be carried thither. They considered what God had promised as a reality, though they only en joyed it in hope, and they were strongly convinced that it would take place, because God had promised it, though all appearances seemed to oppose thoir expectation. SCRIPTURE HELP. 57 and kind friend, for comfort, so should we come to Christ. He calls on his name, he worships him, and earnestly entreats his help. He is in Christ, uni- ted to him and considered one with him, as a member is in the body, or as a branch in the vine, and thus partaking of life from him. He abides in him. As the branch by abiding in the vine, bears fruit, and receives ita life and nourish- ment from the stock, so the Christian continues to receive living influence from Christ; and thus manifests the fruits of faith in all those holy tempers and dis- positions which adorn the gospel. He receives Christ, welcoming him into his heart as his only Saviour : and he puts on Christ, he endeavours to have the same character, the same purity, holiness, meekness and love, so that all may know whose disciple he is, by his life and con- duct. He therefore follows Christ, imi- tates his example, openly professes sub- jection to him, and obeys his commands. He eats his flesh and drinks his blood, believing on an incarnate Saviour, he makes his atoning sacrifice the food of his soul : resorting to that as the support of his hope, as he does to daily food for. the support of his body. He enjoys the communion of his body and of his blood, when he receives the Lord's supper. The bread and wine exhibit visible memorials of his Redeemer j they point out to him the benefits of his righteousness and death, and of those benefits he partakes through faith. Believers are thus one with Christ, and with each other, as the bread, though distributed, is part of one loaf; and the members, though many, are parts of one body. He is crucified with Christ, interested in his death, and daily dying to sin. The righteousness of God is revealed in the gospel from faith to faith. That righteousness, which comes from God and is needful for the solvation of sinners, is manifested in the gospel ; and we see it and embrace it, by faith only, and eminently. Salvation is received and applied by faith from first to last, and one degree of faith prepares the believer for another. With respect to the holy BPIHIT. He seals ?/s- unto the tiny of redemption* The Spirit of God by producing holiness 8 of heart, impresses and stamps the divine image on the soul, as a seal stamps an impression upon wax, and thus he makes us meet for the inheritance of the saints in light. Those who are partakers of this spirit, walk after the spirit, their minds are fixed on spiritual things, and the great object of their lives is to live under his influence. To grieve the Spirit, is to displease him by sin, as an unduti- ful son grieves a tender parent. To re- sist the Spirit, is to oppose his influence on our minds, and to refuse to be led by him, because we love sin better than ho- liness. To quench the Spirit, is, by in- dulgence of sin, or by the careless and wilful neglect of the means of grace, to oppose his convictions and lose his assis- tance ; as a cheering fire may be extin- guished by being plunged in water. Blasphemy against the Holy Ghost, is that sin of which the Jews were guilty, who although they were eye witnesses of the power of the Holy Ghost, yet ob- stinately and maliciously ascribed it to Satan, and thus completely rejected the gospel in its fullest evidence. The com- munion of the Holy Ghost, means, living under his influence, and having fellow- ship with him. With respect to man in his natural state. He is described as shapen in in- iquity, and conceived in sin, having a strong natural tendency and predisposi- tion to evil, and an aversion from good, inherited from his parents ; by nature the child of wrath, being born with sinful inclinations, which, as he grows up, lead him away from God and thus incur his anger, and render him liable to condem- nation. He is dead in trespasses and sins, so completely under the dominion of sin, and in love with it, that though he is not dead to it, he is dead in it, since he has no love to (iod, nor delight in spiritual tilings. Such are in the flesh, in the natural state as descended from our first parents; carnally minded, their minds and hearts are engaged in bodily "ratification, and earthly things. They walk after the flesh ; their minds are fixed on woildly objects, and the great aim of their lives is to gain nothing higher than earthly good. They pursue the pleasures of sin in willing bondage, 56 SCRIPTURE HELP. as a servant follows a master whom he loves. They live to themselves, their will is unbroken, unsubdued by divine grace. They seek to gratify their own purposes, and do not submit themselves to God. They are conformed to the wrorld ; like the men of the world, they approve their maxims, adopt their senti- ments, and follow their example ; living according to the lust of the flesh, the de- sires of their sensual appetite ; the lust of the eye, the gaiety and empty show of the world ; and the pride of life ; the various objects which our ambition may prompt us to seek. Thus they walk af- ter the course of this world ; going with the opinions, and after the examples of those who look not above the things of time and sense. They live to the lusts of men, obeying men rather than God. With respect to the gospel. It is the power of God unto salvation, as it is the way in which God exerts his power in saving sinners. God executes the whole plan of their deliverance: he is the author and finisher of it. It is the wisdom of God, as it is an eminent display of it in recov- ering sinful man, wThile it brings glory to God. It is the savour of life unto life to the people of God, as a powerful aro- matic revives the fainting body, so the gospel revives the dying soul, imparting life ; spiritual life here, and eternal life hereafter. It is the savour of death unto death to the wicked ; it smells, as it were, of death to them ; it tells them their hopes are unfounded ; it shows their condemned and dead state in this life, and their eternal death in the life to come. The kingdom of God, is that reign, or government which God foretold he would set up, and give to his Son, — Daniel ii, 44. vii, 13, 14 ; and hence it is applied to the dispensation of the gospel. It is likewise applied to those who believe the gospel, and who become in a peculiar measure subject to God ; he gives them laws and privileges, and they obtain righteousness, peace, and joy in the Holy Ghost. The kingdom of heaven, frequently signifies the same as the kingdom of God ; and is also often applied to that reign of God in the heart which makes a man fit for heaven : at other times, when an evident reference is made to the state of the blessed hereaf- ter, it signifies the regions of eternal glory, the heavenly world, where , God peculiarly manifests his presence and displays his glory. With respect to man in a state of grace. He is described as born of God ; a complete and entire change has been produced in hiiri by the power and grace of God ; he becomes possessed of new perceptions and dispositions, and makes a new use of all his faculties ; he has new fears and hopes, joys and sorrows, love and hatred ; new desires, and new employments. This change is described as having passed from death unto life ; being delivered from a state of condem- nation and spiritual death, and brought to a state of spiritual life and holiness. Quickened together writh Christ. By na- ture the Christian was dead in sins, but he has received spiritual life through the resurrection of Christ, with whom he is said to be quickened, or made alive ; be- cause Christ was raised from the dead as the living head of his people ; and their life wras therefore considered as treasured up in him. He has a new heart, his dis- positions and affections are changed and purified, and he has a new spirit, new light in the understanding, new purity in the imagination, a conscience which is tender and regulated by new principles. Yet there are, in him, two principles, like a house that has two inhabitants, or like two garments or characters, one of which is to be put off and laid aside that the oth- er, which is of a different nature, may be put on. The old man, that corrupt prin- ciple which prevails in the heart before grace is given, and continues in some de- gree to exist through life, and inclines a man to evil ; it is subtle, earthly minded, sensual, proud, devilish; and the new man, that new principle, which is spiritual, pure, humble, and holy, and which in- clines a man to love God and Christ, and heavenly things. Thus he becomes a new creature, an entirely altered charac- ter, with a new judgment and new incli- nations, words, and actions; with new hopes, connexions, and enjoyments. He also grows in grace, daily becomes more devoted to God ; he obtains a larger por- tion of his spirit, and increases in the ex- SCRIPTURE HELP. 59 ercise of Christian tempers and holy dis- positions ; and in the knowledge of Christ, experiencing more of his power and love, and perceiving more and more how completely he is the source of all true happiness. The scriptures enter into all the par- ticulars of the life of the renewed man. His faith, which has already been de- scribed, enables him to overcome the world ; he has a battle to fight with deeply-rooted worldly habits, principles, and connexions, but he breaks through all these difficulties, comes out, and is sep- arate from the sinful customs and prac- tices of the world. He is transformed by the renewing of his mind, delivered as it were into a new mould, made un- like the world, and like God. — He is cru- cified to the world, and the world to him. He thinks of the world as one that is crucified ; to whom its prospects and hon- ours are as nothing ; and the world, on the other hand is crucified to him, and looks with indifference and contempt on every thing that distinguishes his pro- fession and his hopes. He is dead unto sin, freed not only from the condemna- tion, but from the dominion and love of sin, through his union with Jesus Christ; but alive unto God, in an active state of mind, fervent in spirit, seeking to pro- mote the interests and glory of God. He walks with God, lives in a course of practical and progressive obedience to God, boldly professing his love to him. God condescends to be his guide, his pro- tector, his all in all. He thirsts for God, he desires to find his presence in his wor- ship and ordinances, and in all the means of grace, with the same earnestness with which a thirsty man desires water. lie huilgeM and thirsts after righteousness, he earnestly desires the attainment of ho- liness as the great end and object of his life, and longs to be free from all sin; thus he becomes more and more con- formed to the image of Christ, or like his Saviour, in all his holy and heavenly tempers and dispositions. Yet in his ilesh dwelleth no good thing; possessing a corrupt nature, the tendencies of which are to evil, he often finds reason to lament it in this language ; and the only cure arises from the grace of Christ who liv- eth in him ; by his spirit, and his word, influencing and regulating all, just as the soul in the body directs its movements, and guides and governs its actions, ,or as a pilot steers a ship. He works out his own salvation with fear and trembling, diligently and laboriously, and sensible of its vast importance, as fearful lest he should fail ; strives to escape that mis- ery which he knows he individually de- serves; and to obtain that happiness which God has promised ; and he is to do so, for it is God which wrorketh in him, both to will and to do, of his good pleasure, because God, according to his own will and boundless goodness through the operation of his spirit, first inclines and then enables him, thus earnestly and anxiously to seek the salvation of his soul, as the one thing needful. The Characteis which have been de- scribed, are those whom God has chosen in Christ before the foundation of the world* He, to whom all his works were known from the beginning, ap- pointed Christ Jesus as the head of all who should eventually be saved ; and in him, he chose all those who should be by his grace brought to an acquaintance with himself. This choice had a regard to them individually, in consequence of his infinite knowledge of his own de- signs, and of the persons who should be the subjects of his grace. Hence believ- ers come to Christ, being given to him, John vi, 37, 44 ; and he says of them, they shall never perish , for he that hath begun a good work in them, will perform it until the day of Jesus Christ. He will preserve them from the power of their enemies, and enable them to persevere in Ins paths till they come to hea\ en ; so that though they may " fall they shall rise again." While the Christian continues in this life, he has to go through many changes and diHiculties. Sometimes lie walks in darkness, afflicted, tempted, and fearful, he goes on, but is uncertain whether he is in the right way ; he cannot diicem his path or his house ; but this is not al- * Tli expn m ion li w< ll explain*! in the 17th Article of the church o£ England, to win. h ih. reader la refei red. 60 SCRIPTURE HELP. ways the case, for at other times he walks in the light ; while the means of grace are continued, he diligently improves them, the word of God gives him light and encouragement, he diligently walks in the ways of holiness, and finds that they are ways of pleasantness and peace. He meets indeed with difficulties, but he takes up the cross, he does not go out of the right road to avoid it, nor does he neglect his duty because it is unpleasant, but however contrary it may be to his natural disposition, he quietly and stead- ily submits to the will of God, forsakes sin and practices holiness, though it ex- poses him to pain and reproach from the world. He denies himself, gives up his own inclinations, when contrary to the will of God, and even his lawful indul- gences, for the good of others ; he renoun- ces the proud and self-sufficient notion of being his own master, and submits him- self to the will of God and to his plan of salvation as revealed in the gospel, cast- ing off all self-dependance and self-will. The attainments of the believer, both in knowledge and practice, are, in general, progressive. x^t first, he is a babe in Christ, young, feeble, and ignorant ; he is weak in the faith, he knows but little of the doctrine of Christ, and of the ben- efits to be derived from him, and has lit- tle experimental acquaintance with his power, grace, and love ; it is in general by degrees that he becomes strong in faith ; the longer he lives, the more he experiences the truth of God's promises ; his faith gradually increases ; just as a child gradually grows up and becomes stronger, as it advances to manhood ; thus his faith strengthens and his prac- tice keeps pace with it, till at length he walks implicitly under the direction of God, "believing that nothing is impossible with him. The believer is changed into the same image from glory to glory as by the spirit of the Lord ; beholding in the glass of the gospel, the excellency of the divine glory as it is there manifested, he loves it, and imbibes more and more the holy principles which it displays ; so that he increases in conformity to the will of God by the influence of the Holy Spirit ; at length he departs to be with Christ ; lie dies, and enters into the im- mediate presence of his Saviour, with whom he lives forever in heaven. With respect to God'3 justifying us, OR ACCOUNTING US RIGHTEOUS THROUGH THE ATONEMENT OF CflRIST. The Chris- tain is said to be made Lhe righteousness of God in Jesus Christ. He partakes of the benefit of his atonement for sin ; so that as Christ was made sin for us, though he knew no sin, by his suffering on our account, so the believer in Christ is ac- counted righteous through his obedience and death. Whenever sin is charged on a sinner and proved against him, it is said to be imputed to him. Whenever a sufficient legal reason is given, why the sinner should not be condemned, right- eousness is said to be imputed to him : he is then justified* His justification is * Many, who in some degree, admit the doc- trine of the atonement, hesitate about using" these phrases, and similar expressions, though they frequently occur in the New Testament. Yet, if we are at all benefited by an atonement, we partake of advantages which we would not procure by our own virtue or exertions, but which are procured for us by another. In this case, the results of such an atonement are ours, and the atonement itself, is so far reckoned ours, or considered as made on our account, that we can plead it as a reason why we should enjoy the advantages arising from it. Hence we must consider an atonement as a substitution, and the results arising from it as imputed to our ac- count. There may be some difference about the terms, but the idea will remain. We often see something of the kind in the daily occurrences of life. The following instance may illustrate the idea of imputation. A man in debt is sum- moned by his creditor to pay what he owes ; but he has been negligent and profligate ; his ac- counts are deranged, and he is unable to dis- charge his obligations. A kind friend interpo- ses, with anxious attention he labors hard, he reduces confusion to order, puts the man's af- fairs in train again, and offers his own security to the creditor, who is satisfied with it, and the man goes forward under new obligations to at- tend to his business and duties for the future. Here the engagement of the debtor's friend is accounted to the debtor, as a reason why he should not be arrested.' — And thus, in fact, the property of another, so far as this engagement is concerned, is imputed to him. If it be said, this is merely a commercial transaction, and has little to do with the moral dfficulty of an inno- cent person Buffering for the guilty ; it may be observed, that cases often occur in which relief can be afforded to the undeserving and misera- ble, only by the wor thy and virtuous, partaking of the effects of the guilt committed, and thus instances are actually afforded of real substitu- tion. Suppose a depraved wretch, labouring SCRIPTURE HELP. 61 that which he can plead at the bar of con- demnation. Viewing the freeness of the mercy shown to the believer in Jesus, he is said to be justified by grace. Titus iii, 7. Thus also the sinner, whose ini- quities are forgiven, is represented as the man to whom God imputeth righteous- ness without works. Rom. iv. 6, 7. Viewing the medium through which this mercy is displayed, viz. the atonement of Christ, he is said to be justified by his blood. Rom- v, 9. Viewing the means by which he partakes of the benefits of Christ's atonement, he is said to be jus- tified by faith. Rom. iii, 28. v, 1. Faith also is said to be imputed for righteous- under an infectious disease, has been cast into a dungeon; a man of benevolence obtains leave to visit and release him ; he descends into the dung-eon and risks his life in effecting- his pur- pose. He then applies his talents, his time, and his property in endeavoring to reclaim this man, eunk not only in misfortune, but in vice. In all this, we see the deliverer has necessarily to bear some of the consequences of the poor man's iniquity. Much labor and exertion is indispen- sable for effecting his purpose. The life of Mr. Howard afforded many examples of this nature, and in cases of an inferior kind, we often see what in various ways illustrates this principle. In these instances, the viri,ues and general weight of character of such benevolent persons may procure many advantages for the unfor- tunate and guilty sufferers, who may thus meet with much kindness and attention, which they could not in justice claim. Those who thus as- sist others, are supposed to have ability to do so, without infringing on the duties which they in- dividually owe to society, and had they not ex- erted themselves in such directions, they would still have claimed respect for the excellency of their characters in private stations. It is not pretended that these, or any other an- alogies can explain completely the redemption which is by Jesus Christ.— That redemption is a grand fact, unlike any other with which we arc acquainted, and infinitely superior to every thing of an earthly nature. The Lord and Sa- viour, by the peculiar constitution of his person, is able to perform what is beyond the power of any created being. His work therefore is pe- culiar and perfect, having nothing comparable to in creation. But these analogies which do not fully explain the pr inciples of a subject of such magnitude and Importance, as the justify cati..n of a sinner before God, may yet assist us in forming KM conception of it. Those who would wish to see many peculiar- ities of Christianity admirably illustrated, |,y Common events in God'.- providence, would do well to consult Hutler's Analogy, a hook which has been peculiarly scrviceahle to men ofthink- ing minds. ness, Rom. v, 9, 22, as it is by faith that we partake of the benefits procured and promised through the death of Chiist. And the free grace of God, and faith in the propitiation of Jesus Christ, are rep- resented as both combined in the justifi- cation of a believer in that striking view of the subject, Rom. iii, 24, 25, 26, where we see an admirable specimen of the apostles' mode of preaching Jesus, and free justification by faith in his atone- ment. And lastly, viewing the tenden- cy and evidences of faith, and the effects invariably connected with justification, we are said to be justified by works* Any one who attentively considers these various expressions, will see, that whilst the religion of the Bible compre- hends the purest morality, it is infinitely superior to a system of mere moral pre- cepts. Its grand peculiarities are, that it describes man to be by nature in a state of alienation from God, sinful and under a curse ; it proposes a remedy, and pro- mises to sinners, who feel their wretched state, and who earnestly desire deliver- ance, that divine assistance which will re- new them more and more. This religion has been briefly described, as " the heart of a sinner returning to his God under a divine influence, and through a mediator;" " through him we both (Jew and Gen- * This expression, though apparently oppo- site to the above remarks, is yet in exact agree- ment with them, when properly understood. Abraham's faith was counted to him for right- eousness many years be fore Isaac was born. Gen. xv, 6. To this fact both Paul and James refer. Ro.iv, 23. Jas. ii, 23. But the latter of these apos- tles speaking of the active power of faith in pro- ducing works, refers to its effects in the case of Abraham, and says, " was not Abraham our father justified by works, when he offered his son Isaac upon the altar. Seest thou how faith wrought with his works, and by works was faith made perfect ? And the scripture was fulfilled which saith, Abraham believed God, and it was counted to him for righteousness." His works which followed many years alter the faith which justified him, could not therefore be the ground of his acceptance and justification be- fore God, though they were the end to which his faith tended, the evidence of its reality and power, and pro\ed that he was justified. Thus the scrip/tire ir, u .fulfilled, the truth of the d< > laration was proved which had stated, before those works could be performed, that he /« /''< red (iod, and it irns on Seripturr, 1 vol. — Fleu- ry'a Manners of th. In lio-s, 1 vol. I any one nation throughout all ages, and that of all nations in the same age, are Ibut separate parts of one great plan. But ! who can comprehend the whole of this immense design ? The shortness of life, the weakness of our faculties, the inade- iquacy of our means of information, con- spire to make it impossible for us, worms of the earth! insects of an hour ! com- pletely to underst3nd any one of its parts. Xo man, M ho well weighs the subject, ought to be surprised, that in the histories of ancient times many things should oc- cur foreign to our manners, the propriety and necessity of which we cannot clearly comprehend. " It appears incredible to many, that God Almighty should have had colloquial intercourse with our first parents ; that he should have contracted a kind of friendship for the patriarchs, and entered into covenants with them; that he should have suspended the laws of nature in Egypt ; should have been so apparently- partial as to become the God and gov- ernor of one particular nation; and should have so far demeaned himself as to give to thafpeople a burthensome rit- ual of worship, statutes and ordinances, many of which seemed beneath the dig- nity of his attention, unimportant and impolitic. I have conversed with many deists, and have always found that the strangeness of these things was the only- reason for their disbelief of them ; noth- ing similar has happened in their time ; they will not, therefore, admit that these events have taken place at any time. As well might a child, when arrived at a state of manhood, contend that he had never either stood in need or experienced the fostering care of a mother's kindness, the wearisome attention of his nurse, or the instruction and discipline of his school-master. The Supreme Being se- lected one family from an idolatrous world ; nursed it up, by various acts of his providence, into a great nation ; com- municated to that nation a knowledge of his holiness, justice, mercy, power, and wisdom ; disseminated them at various limes through every part of the earth, that they might be a " leaven to leaven the whole lump," that they might assure all other nations of the existence of one 64 SCRIPTURE HELP. supreme- God, the creator and preserver of the world, the only proper object of adora- tion. With what reason can we expect, that what was done to one nation, not out of any partiality to them, but for the general good, should be done to all? that the mode of instruction, which was suit- ed to the infancy of the world, should be extended to the maturity of its man- hood, or to the imbecility of its old age? I own, that when I consider how nearly man, in a savage state, approaches to the brute creation, as to intellectual excel- lence; and when I contemplate his mis- erable attainments as to the knowledge of God, in a civilized state, when he has had no divine instruction on the subject, or when that instruction has been for- gotten, (for all men have known some- thing of God from tradition,) I cannot but admire the wisdom and goodness of the Supreme Being, in having let himself down to our apprehensions, in having given to mankind in the earliest ages, sensible and extraordinary proofs of his existence and attributes ; in having made the Jewish and Christian dispensations mediums to convey to all* men, through all ages, that knowledge concerning him- self, which he had vouchsafed to give im- mediately to the first. I own that it is strange, very strange, that he should have made an immediate manifestation of himself in the first ages of the world ; but what is there that is not strange ? It is strange that you and I are here — that there is water, and earth, and air, and fire — that there is a sun, and moon, and stars — that there is generation, corruption, and reproduction. I can account ulti- mately for none of these things without recurring to him who made every thing. I also am his workmanship, and look up to him with hope of preservation through all eternity. I adore him for his word as well as for his work ! his work I cannot comprehend, but his word hath assured me of all that I am concerned to know — that he hath prepared everlasting hap- piness for those who love and obey him." The sixty-six separate books of the Bible perfectly agree in every point of importance. The few trifling differences which have been brought forward may easily be reconciled by consulting the comments of wise and good men. Con- sider— when several writers mention the same facts, each relates only the circum- stances which he was acquainted with. — Printing has only been invented between 300 and 400 years ; and before that time books could only be multiplied by writ- ing.— The Hebrews and Greeks often ex- pressed their numbers by letters, several of which are so much alike that a hasty copier might easily mistake — yet not one doctrine or duty is rendered obscure by any of these differences. How absurdly do they act who are continually stum- bling at the difficulties of the Bible, whilst they pass by and disregard those plain truths which would make them wise unto salvation. The way of eter- nal salvation is plain and clear. The Bible was not designed to clear up every difficulty. Luther justly ob- serves, " there are three lights — the light of nature, the light of grace and of glo- ry. The light of nature cannot explain why a good man should suffer, and a bad man flourish ; but the light of grace solves the difficulty, by teaching us that there is a future life, in which the wick- ed will be punished, and the righteous rewarded. Then the light of grace does not inform us, why God should punish an ungodly man, who cannot, by any powers of his own, amend his disposition. Nay, I will own, that both the light of nature and of grace, incline us to excuse the poor wretched man, and to think hardly of God, as unjust in his judg- ments, especially as he gives a crown to another who by nature is quite as ungod- ly, and perhaps more so. But, remem- ber that the light of glory teaches us a different thing ; namely, that the ways of God, which are incomprehensible at present, will, at the last day, appear most manifestly to be strictly just and holy in the highest degree." It is a great thing to know where all human reasoning and research ought to stop. Difficulties have also their use. God thus tries our hearts, giving light enough to guide the meek in his ways, and leave the ungodly inexcusable, and yet letting darkness enough remain to prove the faith of the upright in heart, and to be a stumbling-block to the wicked. — " Those SCRIPTURE HELP. 05 passages,-' says Boyle, " that are so ob-| CHAPTER IX. seure to us as to teach us nothing else, j may at least teach us humility.55 And; Summary of Divine Truth. farther, in consequence of these difficul-j ties, the word of God has been more| Some say, in the midst of so much studied, and is on the whole better under- matter we are at a loss to know what is stood, than it otherwise would have been. ; most important to be attended to; we Let not the difficulties in scripture in- jean never remember all that is said. I duce you to prefer reading other books, (answer it is one peculiar excellence of which may appear more plain and in- (the Bible, and shows how exactly adapt- structive. They are not really so. It is ed it is to the wants of mankind in gen- well observed by Boyle, tl as the moon, jeral, that it perpetually conveys, I had for all those darker parts we call spots, almost said, the whole system of divine gfves a much greater light than the stars truth necessary to be known for our sal- that seem all bright and luminous, solvation, in one or two short sentences, will the scriptures, for all its obscure; I have selected the following as speci- passages, afford the Christian and divine mens: more light than the brightest human, Our Lord's summary of doctrine, writings." Remember too, that whilst when Nicodemus came to consult him some of the disciples were offended by about the nature of his religion, is equal- what they called "a hard saying which ly striking and important. "Except a none could hear,-" and forsook Christ on man be born again, he cannot see the that account, the apostles silenced every kingdom of God; except a man be born objection with this — c* Lord, to whom of water and of the Spirit, he cannot en- shall we go ? thou hast the words of ter the kingdom of God. God so loved eternal life, and we believe, and are sure, the world, that he gave his only begotten that thou art the Christ, the Son of the Son, that whosoever believeth in him living God. Let this great truth silence , should not perish, but have everlasting your objections, and lead you to imitate life." — John iii, 3, 5, 16. their example. And again, observe his summary of But, depend upon it, the great reason U wth great rever- ence, and xcith a humble, and teachable mind. The Thessalonians received the gospel, not as the word of men. but as it 70 SCRIPTURE HELP. is, in truth, the word of God j and they derived benefit accordingly ; for it is add- ed, it did also work effectually in them that believed. 1 Thess. ii, 13. O ! if we had but right views of God's glorious majesty, and his amazing condescension in revealing himself unto us in the Bible, with what reverence of spirit, and with what self-abasement should we study this book. It would never be taken up, in a light, trifling spirit, as a matter of indif- ference ; but we should read it, as the most serious duty in which we could be engaged ; submitting ourselves entirely to divine instruction. The Psalmist says, " my heart standeth in awe of thy word." Ps. cxix, 161. " The meek will he guide in judgment, and the meek will he teach his way." Ps. xxv. We are to receive the ingrafted word with meekness. Jas. i, 21. If you come to your Bible with a disposition to cavil and find fault, or with notions of your own, formed before hand, you are not likely to get much ad- vantage by reading it : but if you come, sensible of your ignorance, with a read- iness to receive the impressions of divine truth, and with a child-like dependence upon God, you shall not come in vain. Remember, Christ says, " whosoever shall not receive the kingdom of God as a lit- tle child, he shall not enter therein." Again, a tender and broken spirit is an admirable preparative for this study, and therefore it is said, " to this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word." Isa. lxvi, 2. " To day, if ye will hear his voice, harden not your hearts, as in the provocation, and as in the day of The re- humble, temptation in the wilderness." ligion of the Scriptures is of a meek, forbearing character. 4. Read the Bible with patient medi- tation, and with self -application and self- examination. We ought to dwell upon the passage we read, and patiently to turn it over in our minds, especially if it immediately relates to the doctrine and practice of the gospel, or to the expe- rience of believers. We should thus en- deavour to enter into its spirit, to find out what practical good we can get by it, and to impress it deeply upon our con- sciences, remembering the apostle's ad- monition, " that we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip." Heb. ii, 4. You may say, perhaps, you have not time for this; but remember what David, who had a far busier life than most of us, says, " O how I love thy law : it is my meditation all the day.''1 Ps. cxix, 97. — Mine eyes prevent the night watches, that I might meditate in thy word. Ps. cxix, 148. Thus you might redeem time from sleep, or even in your business, might be meditating upon God's word. Endeavour to enter into the full meaning of that expression, " Let the word of Christ dwell in you richly in all wisdom." Col. iii, 16. We are to be " mindful of the words spoken before by the holy prophets, and of the commandments of the apostles of the Lord." 2 Peter iii, 2. Let us dwell on particular passages till they have in some measure done their office; that is, till some act of piety be excited ; till we either get some new arguments against sin, some new encouragements to duty, some spiritual strength and advantage, some increase of knowledge, or some act of prayer or praise. " Every one," says an excellent practical writer, " should apply Scripture to himself, as if it was written for him only." Again, turn pas- sages of Scripture into questions for self- examination. Thus, when Peter says, " grow in grace and the knowledge of Jesus Christ," 'ask yourself, do I grow in grace and in this knowledge of Christ? Your Bible will furnish you with the best hints for going through this very impor- tant duty. Your progress in this mode of study may seem slow, but you will thereby gain far more real information and knowledge, than by a hasty perusal ; and you surely do not read as a matter of form, or merely to be able to say you have read so much. Many persons have found it useful to choose a verse or more out of the chapter they read in the morn- ing, for meditation through the day. 5. Read the Bible with simplicity of mind, desiring to be instructed in the truth of God, and with a single eye to the salvation of your soul : with that honest and good heart, which, hearing the word of God, keeps it and brings forth fruit in SCRIPTURE HELP. 71 patience. " As a friend declares his wishes by letter to a friend, who ascer- tains and executes those wishes without any laboured interpretations, so, and with just such plainness does the Almighty declare his will to us in his word, and so did the apostles convey their injunc- tions to the primitive Christians, by which the latter regulated their conduct, con- tented with the simple and obvious mean- ing, and unsolicitous about the learned and prolix expositions of commenta- tors."* The testimony of the Lord is sure, making wise the simple. Ps. xix, 7. It giveth understanding to the sim- ple. Ps. cxix, 130. We are directed " new-born babes to desire the sincere milk of the word, that we may grow thereby." The new-born babe will be satisfied with nothing but its mother's milk, and this passage shows, that we should thus earnestly desire and relish the pure unadulterated truths of the Bi- ble. Lord Bacon beautifully says, " as those wines which flow from the first tread- ing of the grape are sweeter and better than those forced out by the press, which gives the roughness of the husk and the stone : so are those doctrines best and wholsomest which flow from a gentle crush of the scripture, and are not wrung into controversies and common place." 0. Bead the Bible with a heart devo- ted to God. Have a fixed determination to give up every thing the Bible con- demns, and to do the whole will of God. Read the Scriptures practically. Remem- ber what David said, " Thy word have I hid in my heart that I might not sin against thee." Keep in mind our Lord's direction and depend upon his promise, " if any man do his will he shall know of the doctrine, whether it be of God." Renounce, then, your own will and af- fections, and devote yourself simply to the will and service of your Maker. De- termine, in a better strength than your own, to have respect unto all God's com- mandments ; and this will remove a thousand difficulties in understanding and embracing the truth. The great doctrines * Sec Frank's Guide to the reading and study of the Holy Scriptures, containing excellent rules for that, purpose. of the Bible, the guilt and corruption of man, free justification by faith, and the need of the Holy Spirit, will be readily believed and embraced by one who has duly attended to this rule. — St. James says, " Be ye doers of the word and not hearers only, deceiving yourselves." — " In studying the word of God, digest it under these two heads, either as remov- ing obstructions which keep God and thee asunder, or as supplying some uni- ting power to bring God and thee togeth- er." Augustine says, " in the Scriptures our eyes see with more or less clearness, accordingly as we die more or less to this present world ; and on the contrary, in proportion as we live to this world, we do not discern spiritual things."* It it well said also, in the first of the Church Homilies, "In reading God's word, he most profits, not always, that is most ready in turning the book, but he that is most turned into it, most inspired with the Holy Ghost, most in his heart and life altered and changed into the thing which he reads. He that is daily less and less proud, less wrathful, less covetous, and less desirous of -worldly and vain pleasures. — He that, daily for- saking his old and vicious life, increases in virtue more and more." II. Rules relating to the mode of Study. 7. Read the Bible habitually, and, if possible, regularly, at stated periods. — Head it according to your opportunities, with diligence and perseverance. The Bereans are commended for searching the Scriptures daily. Acts xvii, 1 1. The direction given to Joshua was to medi- tate therein day and night. Joshua, i, 8. "Then shall we know, if we follow on to know the Lord." Hoflet vi, & Let me entreat you, if you can, to make * I use, says Koyle, the Scriptures not as an arsenal to he resorted to ordy for arms and w eap- ons to defend a party or defeat its enemies, but as a matchless temple where I delight to l>e, to Contemplate the beauty, the symmetry, and the magnificence of the structure, and increase my awe to the Bcin£ there preached and adored. 72 SCRIPTURE HELP. it a rule; to read some portion, though it be only one verse, every day. Most of you might read much more ; a portion in the morning, from the new testament, and a portion in the evening, from the old. Or you might reverse this order. The Bible also, always affords something new, something we had not seen before. Do not think you have gained every thing by once reading a book ; you may read it again and again with pleasure and advantage. Self-denial will be required to accomplish this, and you will have many temptations to neglect it ; but per- severe, and you will be abundantly re- warded. Remember, the welfare of your soul is at stake. Much more knowledge and edification will be gained by this constant, conscientious, and regular meth- od of reading the Bible, than by reading it occasionally, in a hasty, uncertain manner, or in detached parts, as your fancy may suggest at the moment. Ber- nard says, " the reading accidentally, or as occasion offers, cannot edify ; it only serves to make the mind volatile and in- constant. What we read transiently, is easily forgotten." 8. Read one book through before you begin another, and read the whole Bible through. Thus, if you are reading in Matthew in the morning, finish that gospel before you begin Mark ; and if you are reading Genesis in the evening, go through with it, before you begin Ex- odus. You will thus see the connexion between one part and another. Though you will properly give those parts most of your time and attention, which are most practical, such as the Psalms, Prov- erbs, and the New Testament ; yet read the whole of the Bible. David says, not be ashamed when I unto all thy command- ments." Ps. cxix, 6. One part throws light upon another, and you will thus obtain an enlarged view of divine truth. There is the Bible milk for babes, and strong meat for those of a full and ma- ture age. It is desirable to begin with the plainest and easiest books first, but I know not a better plan than regularly reading both testaments through at the same time. They both begin with his- torical books — then follow doctrinal and " then shall I have respect practical books — and both conclude with prophecies, which are evidently the most difficult parts. Both testaments not only throw light upon each other, but like two flames, when joined together, their united light shines with greater splen- dour and glory, than that of either does separately. A proper distinction, how- ever, may be made in the mode of read- ing, according to the different ends de- signed by your study. For general reading, the mode just mentioned may be best, but for devotional reading, the following plan has been found profitable : — Not to read a great deal, or the whole bible in its course, but some select les- sons from its most useful parts, perhaps 10 or 12 verses', considering them mere- ly in a devotional and practical view — taking such instruction as readily pre- sents itself, repeating it to the conscience, and charging the heart religiously to ob- serve it and act upon it — looking up for the teaching of the spirit ; and lastly, praying over the substance, with the Bi- ble open before you. You will see, that I here mean that reading which forms a part of your devotions, at your stated times of retirement for secret worship.* 9. Compare one part of Scripture with another. We are directed to " com- pare spiritual things with spiritual." God, in compassion to our ignorance and want of a teachable disposition, gives precept upon precept and line upon line ; here a little and there a little. What is obscure in one place, is made plain and easy in another. Hence, what some have com- plained of as being a repetition, is a great advantage to the patient and dili- gent reader of the Bible. Attention to this rule will lead you to see the harmo- ny .and consistency of Scripture. You will often be equally surprised and de- lighted with the fulness of a text, and with striking coincidences not before no- ticed ; you will also find this a great help for fixing the Scriptures in your memo- ry-t " See Doddridge's Rise and Prop-res?? of Re- ligion, one of the best practical books I know. t The following- text is given with the paral lcl passages as a specimen of the way in which scripture may be th&t opened — it might have been much extended. SCRIPTURE HELP. 72 10. Have respect to the analogy of faith, or the general plan of revealed truth, in interpreting Scripture. It Gen. iii, 15. I will put enmity between thee and the woman, and between thy seed and her seed ; it shall bruise thy head and thou shalt bruise his h el. The text may be divided into six parts : 1st, The seed of the woman. Farther prophe- cies, Gen. xxii, 18. Ps. exxxii, 11. Isa. vii, 14. Jcr. xxxi, 22. Mich, v, 3, 4. described. Gal. iii. 1G. The fulfillment, Matt, i, IS, 23, Luke i, 31 — 35. The reason and benefit, Gal. iv, 4, 5. The servants of Christ are members of that body of which Christ is the head, and arc therefore in- cluded in this seed, Isa. Iii, 10. Gal. iii. 29. Mat. xiii, 38. Rom. ix, 8. 2d. The seed of the serpent are wicked men in all ages, Matt, iii, 7: xii, 34 : xxiii, 33. John viii, 44. Acts xiii, 10. 1 John iii, 10. The ser- pent was merely an instrument of Satan, John viii, 44. 2 Cor. xi, 3, 14. 1 John iii, 8. Rev. xii, 9. xx, 2. 3d. The enmity between the two, Prov. xxix, 27. Acts xiii, 10. Gal. iv, 29. James iv,4. 1 Pet. v, viii. Luke xvi, 13. 1 John iii, 13. 1 Thes. ii, 14, 15. Heb. x, 33, 34. Rev, xii, 17. 4th. The bruising the head of Satan, Ps. xci, 13. Rom. xvi, 20. Lukex, 18, x, 20. Col. ii, 15. 1 John ii, 13 ; iii, 8. The complete accomplish- ment of the prophecy, Rev. xx, 1 — 3, 10. 5th. The bruising of the heel of Christ and his church, Isa. liii, 5, 10, 12. Dan. ix, 20. Matt, iv, 1 — 10. Luke xxii, 39— 44, 53. John xi, :{<». Hch. v, 7. Rev. ii, 10. xii, 9— 13. xx, 7, 8. The reason why Christ thus suffered from Satan, Heb, ii, J 7, 18. iv, 15. Gth. The sovereignty of God I will put, Ps. cxxxY, 0. ICor. xv. 15, 24, 25. Ps. viii, G. Heb. ii, 8. Though a good knowledge of your Bible will afford you some help in comparing- one part with another, yet, in order to obtain this advan- tage in any considerable decree, you must have a Concordance, that is, an index of words, and a Bible with marginal references. The Rev. Thos. .Scott has carried this mode of illustrating; scrip- ture to the greatest extent in his Family Bible. CrudeorS Concordance is the best, but Butter- worth's is more portable and very useful. Brown's is on a smaller scale, and is therefore much tlx- cheapest, and will be of use to those to whom the others would be too expensive; there is ;ilso a useful index of various sizes to hind with different Bibles, and Crutwell's Con- cordaneeef Parallels will furnish valuable as- sistance. ]| dor* not however appear to the writer, tli.it any work has yet carried this mode of int. rpreting scripture to the lull extent, or done it in that .-imple way in which it might be •■" iplished. There la an outline or plan of divine truth in the Bible. This may be ranged under dillerent heads, as Gastrrll has shown in his Christian institutes, ami Warden still more fully (though mar y important heads are omitted even by him) in his systnn of revealed Religion. Each head might he numbered, and all the text 11) has been supposed, St. Paul alludes to this in Rom. xii, 6. when giving direc- tions to him that prophesied, that is, preached and interpreted Scripture in the church, he says, " If any man prophecy, let him prophecy according to the pro- portion of faith;" but however this may be, it is an important rule to have a re- gard to the general tendency of Scrip- ture, and not to interpret any obscure text, so as to make it contradict a plain one. For instance, those texts which speak of God as having bodily members, must not be understood literally, but as intended to help our conceptions of those powers and perfections which are a part of his spiritual excellencies; for it is elsewhere said, " God is a Spirit."* — Those texts which tell us that, where sin abounded, grace did much more abound, and that we are justified freely by the grace of God, must not be understood as authorising sin, which would contradict the whole tendency of Scripture, but as condemning self-righteousness, magnify- ing the love of God, and showing the way of acceptance with him. And those texts which say, without holiness no man shall see the Lord ; fear God relating to that head or subject, ranged under it, merely mentioning the book, chapter and verse, and in the margin of each of those texts in the Bible, the number of the head should also be inserted. Thus the reader might see on every text, the whole of what related to that subject throughout the Bible, without the multiplication of texts in the margin, and without the omission of many material texts, as is unavoidably the case at present. There would still be many his- torical passages, particularities of expression, and incidental beauties, which this mode alone would not embrace, and therefore, in addition to what has been suggested, there should be many of the references which are in our present Bibles. The writer gives this hint (for which he is in- debted to a valued friend) in the hope that sonic one of sufficient leisure may carry it into effect. 'Fettiplace, an old writer, says, "When I find any bodily parts appropriated to the divine nature, I then see, (iod graciously condescends to the weakness of my frail and infirm nature, and bless his holy name that he vouchsafes to re veal himself, not as he is, butas I am — his eye is his wisdom — his right hand, his power — his sitting, his immutability— his standing, his for- titude— his anger, his justice in punishing — his repentance, his mercy in pardoning — his hatred of sin, his h oliness — his grieving for sinners, his loving kindness— his long suffering, Ilia goodness." 74 SCRIPTURE HELP. and keep, his commandments, for this is the whole duty of man ; are not to be understood as authorising the notion of salvation by works, but as showing the character and happiness of the converted sinner, who is created in Christ Jesus unto good works. Holiness is a part of his salvation and not the procuring cause of it. The mirror of divine truth has, as it were, different sides. One side is needful for one character, and another for another. — Is a man turning the grace of God into laciviousness ? to him the doctrine of the absolute need of sanctifi- cation by the Spirit of God must be ex- hibited ; — is another man trusting in himself that he is righteous, and depend- ing upon his own works for salvation ? to him the spirituality of God's holy law and the doctrine of free justification by Christ alone, without the deeds of the law, must be held up, and he must be warned that Christ shall profit him noth- ing, while he seeks to be justified by the law. We must not fancy because one text at first sight appears to contradict another, that therefore it does so. " Let us not so much as suppose that the Scrip- ture can differ from itself, but humbly wait upon God till we can better recon- cile one text with another: we shall find that in so doing, Gospel truths will open themselves to our mind more and more, and we shall come by degrees to that uni- ty of faith and knowledge spoken of Ephes. iv, 15." This rule will also pre- vent you from considering the sentiments of the wicked a part of God's precepts. Thus we meet with this maxim, 1 Cor. xv, 32. " Let us eat and drink, for to- morrow we die," which is quoted from Isaiah xxii, 13, and is intended to ex- press the feeling of a sensual and wicked man, and not the mind of the Holy Spirit. Nor are all the actions of good men therefore good. You will find that all have fallen into some sin or other, and several into great and grievous sins: these are recorded, not for our imitation, but to make us watchful and careful to avoid them — and also to keep us from despairing of God's mercy on account of our own falls. 1 1 . Use such human help as God has placed within your reach, when you meet with any thing you do not understand. The eunuch willingly received instruc- tion from Philip, and thus was guided to the knowledge of what he did not before understand. Acts viii. In cases of dif- ficulty, you will find it advantageous to consult your minister, or a pious friend ; " the priest's lips should keep knowledge, and they should seek the law at his mouth, for he is the Messenger of the Lord of Hosts." Mai. ii, 7. Hence, one great means of attaining to a knowledge of the Scripture, is to be constant in our attendance upon the public and, faithful preaching of the ministers of the Gospel. In this way, we shall by degrees, obtain an extensive acquaintance with the truths of God. All that we hear, must, how- ever, be brought to the test of Scripture. Acts xvii, 11. It is useful also, to refer to commentators or expositors of Scrip- ture, not with a servile dependence upon them, but as often furnishing valuable assistance. It has pleased God in almost every age of the Church, to raise up not only those who preached the gospel, but also those who have given their views of divine truth in writing. The first ac- count we have of human explanation of the Scriptures, seems to be that given of Ezra and his companions. — " They gave the sense and caused the people to under- stand the reading." Nehemiah viii, 8. Many who have attempted to explain Scripture, have, indeed, egregiously fail- ed, and " darkened counsel by words without knowledge," yet the labors of others are of great and excellent use. Dr. Owen justly observes upon them, "they are far from having discovered the depths of this vein of wisdom, nor will the best of our endeavours prescribe gular helps to the right understanding of Scripture, and it is easy to discern by the diversity of their gifts, that the Holy Spirit has divided to them as he pleased.* * Persons who read Commentaries have gen- erally their favourite authors, and the writer is far from wishing1 to dictate to others. Cecil says, " if we must have Commentators, as we certainly must, Poole is incomparahle, and I had almost said, abundant of himself." The following- arc those from which the writer lias derived the most edification : Scott'3 Notes to SCRIPTURE HELP. 75 The same Spirit renders them useful ac- cording to the counsel of his own will. Some readers are prone in the use of them, to lean to their own understand ings, and wander after the imagination of their minds ; and others, the Spirit leaves in the >he!J f the- text, to exer cise their skill about mere words, with- out leading them into the spiritual sense of the words, which is its life and power I. some he blesses them to the full and proper end."* 12. Endeavour to ascertain the literal or first sense of a passage before you look for any other. This, indeed, is the the Bible, 5 vol. 4to and Matthew Henry on the Bible, 6 vol. 4to. He believes Brown's Bible, 2 toL 4to. is very useful. For those who are un able to purchase the above extensive works, he would recommend Jones's Scripture Directory and Watts's Scripture History. While the writer recommends Commentaries, he would say, be not a slave to them. He is both ig-norant and enthusiastical who despises them altogether, but he who g-ives himself up entirely to them will often be misled. Judsre for yourself. Take your religion simply from the Scriptures, and you will have the comfort of knowing that it comes pure from God. The best Commentaries of all are meditation and fervent prayer ; they produce a state of mind which enables us to see the force of Scripture declarations, and dispose us to receive them in their simplicity. The writer is thus cautious in recommending Commentaries, because he thinks the habit of reading the Bible always with them, is prejudicial ; and that there are great advantages in reading the pure uord of God. He cannot but in the main agree with a writer, who says, "The Sciptures are so dark- ened with expositions, and buried under such a heap of rubbish, that it is a kind of labour even for the Spirit of God to remove it. The minds of the poor, not being sophisticated by the false "dosses which obscure the plain sense of Scrip- ture, are in a much better condition for under- in liiij- it than the learned;" here meaning by the learned, those whose minds have been biaaeed, «Hh0r by false sentiments Bad preju- dices; or those who, by trusting too much to their Mi-. c- MiiK-nt and information on other sub- je< i-. ire not Inclined with teachable and hum- I I li' arts, to attend to the instruction of the MMb. *(M<>--< ly connected with this rule is the duly of conversing about the Scriptures. It is a plain OOtamand often to be talking of the word of G..d, Dent. xi. 19. Those who feared the Lord are d< -• < il>« d as speaking often to one another, M i I. iii, 1(». Some persons meet occasionally to read a i h.ipter and converse upon it, and when this is doB4 in a right spirit, it must be advantageous, each one probably being able to communicate something that would not have foundation on which every other sense should rest, and it will, when known, ex- ceedingly assist you, in obtaining a clear, full, and useful view, of any spiritual meaning, or practical improvement which the passage may afford or impart. Any thing may be made of the Bible, if this rule be entirely neglected. Search then first for the literal sense, as you would in the writings of any human author, and when it is plain and valuable, prefer it as the true meaning, instead of interpreting the passage spiritually or figuratively. In order to discover this sense, consider to what persons the inspired penman was writing ; in what circumstances they were placed ; the time when he wTrote ; the design of his instructions ; and the connection of the particular passage with what precedes and follows. Let this con- sideration encourage you ; all important truths are, in some place or other, made so literally plain, that a wayfaring man, though a fool, need not err therein ; and we can join the apostles in saying, " Lo, now speakest thou plainly and speakest no proverb." Wisdom is described as saying, u All the words of my mouth are plain to him that understandeth." Mar- tin Luther gives this direction, " Let the Christian reader's first object always be to find out the literal meaning of the word of God ; for this, and this alone, is the whole foundation of faith and Chris- tian theology. — It is the very substance of Christianity ; the only thing which stands its ground in distress and tempt- ation; it is what overcomes the gates of hell, together with sin, and death, and triumphs to the praise and glory of God." 13. Endeavour to obtain a view of the whole truth which ira* intended to be made known by the passage you are reading", and to discover its proper application. — Under these general terms, I would com- prehend the ascertaining of every mean- ing or sense, by which we improve and apply the facts or truths of Scripture, to occurred to the others. When the disciples went to Emaus, they talked together of all those things which had happened, nnd while they thus communed, Jesus himself drew near." Lukexxiv. II. I ">. We cannot ha\e him per- sonally with us, but we have full reASOU to hope that he will be spiritually present when we meet in his name 76 SCRIPTURE HELP. our owa edification, or the good of others. While the Bible affords instruction, adapt- ed to the most simple and ignorant, it contains a depth of wisdom sufficient to reward the most diligent enquirer. Our Lord says, " search the Scriptures." In this expression, he alludes to the prac- tice of men who dig in a mine : and he that would find the precious ore must dig deep. Thus " seek and ye shall find." You cannot thoroughly understand your Bible without an experimental acquaint- ance, with the name and influence of the truths it reveals, and a knowledge Df its spirit and intention. With respect to the experience of the truth, much of the Bible must be unintelligible to a world- ly man ; because he has never experienc- ed many of the blessings mentioned, and he can therefore have no right conception of them. Thus, he must be unacquainted with what is meant by the spiritual mind, the peace of God, joy in the Holy Ghost, &c. but, " he that is spiritual discerneth these things ;" he knows what is meant by them from his own experience. With respect to the spirit and intention of the word, our Lord said to his disciples on one occasion, " The words that I speak unto you, they are spirit and they are life." John vi. 63. There is often a deep and valuable meaning conveyed under simple expressions. As this is an important part of our subject, I will en- deavour to be more particular. When any thing is forbidden or commanded, the principle from which the evil or good flows, is also comprehended. The prin- ciple applies to the thoughts, as well as to the words and actions. In many pas- sages, therefore, the Bible is in this re- spect to be spiritually understood. Thus when it is said, " Thou sha'lt not kill," it literally means, that we should not de- prive another of his life ; but the spiri- tual meaning applies to the words and thoughts ; and requires us to love others as ourselves. See Matt, v, 21, 22. Again, the truth is often conveyed by figurative language, types, and parables, the spirit- ual meaning or interpretation of which, it is important to ascertain. — (Sec the ob- servations on figurative language, types, parables, and prophecies, chap. 5, and al- so on the psalms, page 26.) Farther, there is a practical improvement to be derived from all the events recorded, C{ Those things, happened unto them for examples and they are written for our admonition." (See History, page 31.) A passage may also be accommodated with advantage, to our own use, or the edi- fication of others, where it would not be right to build any truth upon it, and where it would be idle to make it a main argument in convincing others. Knowl- edge of the Bible, simplicity of mind, sin- gleness of heart and fervent prayer, will, through the teaching of the Spirit, guide a man to those views of divine truth, which will be most profitable to his soul, and the Holy Spirit will bring passages home to the heart with a life and power beyond all human instruction. Do not, however, hastily imagine that persons who do not see things exactly as you do, are therefore, blind and ignorant, and not under the teaching of the Holy Spirit. This rule may be and has been abused ; yet it is not on that account to be disre- regarded. He who endeavours to apply any passage, before he has obtained its literal meaning, may say what is pious and true in itself, yet it may be quite for- eign to the text from which he would deduce it : and thus he may bring an important rule into contempt.* 14. Read the Bible, observing its testimony throughout to Jesus Christ. This is what he himself directs, " search the Scriptures for they testify of me." * It seemed unnecessary to add further rules about the different senses of Scripture, which rather perplex common readers. One says, that five different senses may be distinguished in the Scriptures. The grammatical, historical or literal, allegorical, or figurative, anlaogical and tropolog- ical or moral, ami that they may all be observed in the word Jerusalem. In the grammatical sense, it signifies, vision of peace ; in the literal or his- torical, the capital city of Judca ; in the allegor- ical, the church militant ; in the analogical, the church triumphant ; and, according to the mor- al, a. faithful soul, of which Jerusalem is a kind of figure. — Respecting these and other subtle- ties, I would say, what Franck says of logical reading, " Let us guard against supposing that we arc mighty in the Script ures, if we be more solicitous to analyze a text, than concerned about understanding and applying it. — In the exercise of refined subtleties we may lose sight of holy christian simplicity, and sacrifice the edification of ourselves and others." SCRIPTURE HELP. 77 John v, 39. 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 ; and again he says, Moses wrote of me. John v, 46, 47. " To him, says Peter, give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins." Acts x, 43. " The testimony of Jesus is the spirit of prophecy." Rev. xix. 10. See also, John xx. 31. Jesus Christ is the key that un- locks this sacred treasure, and opens to us what before were mysteries. The grand secret in the study of the Scriptures is therein to discover him, who is the way, the truth, and the life. Then "the light of the knowledge of the glory of God will shine in your heart, in the face of Jesus Christ." Read the Bible with a view to guide you to this knowledge of him. " Jesus Christ our Saviour," says Platon, " is ihe whole strength and substance of the Holy Scriptures, who was appointed before the beginning of time for our glory; believed on from the foundation of the world ; announced by the prophets, and prefigured by the sacrifices." "The knowl- edge of Christ," says Cecil, "is a won- deiful mystery. To understand and enter into his various offices and charac- ters, the glories of his person and work — his relation to us, and ours to him, and to God the Father and Spirit through him — this is the knowledge of Christ. To know Jesus Christ for ourselves is to make him our consolation, delight, Strength, righteousness, companion and end." The following extract from Leighton contains the substance of many of the above rules: "Let this also commend the Scriptures much to our diligence and affection, that their great theme is our Redeemer, and salvation wrought by him — thai tiicry contain the display of his excellencies, and arc the lively picture of ii:> matchless beauty. "Were we more engaged in reading thorn wc should daily see more of Him in them, and so of ne- cessity love bin more. Hut we must look into them carefully. The letter is but the case; the spiritual sense is what we should desire to sec. Wc usually read the Scriptures in haste and see no further than their outside, and therefore find so little sweetness in them ; we read them, but we search them not as he re- quires. Would we dig into these golden mines, we should find treasures of com- fort that cannot be spent, but which would furnish us in the hardest times."* Reader, are the chief of the preceding rules plainly pointed out or implied in Scripture, as needful or profitable to be regarded, in order to attain the knowl- edge of the truth 1 Determine, then, in dependence on divine strength, to observe them. Learn, also, a lesson of candour towrards others. Need you wronder at the different opinions which prevail among Christians. Who is there that at all times, nay, may it not be said at any time, reads his Bible with all the dispo- sitions, and attending to all the rules which have been mentioned ? Who is al- together "without partiality?" Do not the best sometimes bring to the Bible sentiments and opinions formed before hand ? Be you, then, the more earnest, diligently to seek grace for yourself, that you may receive the truth in the love of it and be saved." CHAPTER XII. Scripture Prayers. The Bible not only shows us, that in searching it we want divine help, and en- courages us by its promises to expect we shall obtain it, but words are also put into our mouths; the Bible gives us the pray- ers of those who attained the greatest knowledge of divine truth, such as Da- vid, Paul, &C. Endeavour, then, to enter into the spirit of their prayers; reiuein- hering that it is not the expression of the lips, but the desire of the heart which God regards, and, that the spirit of prayer comes from God alone. The following prayers ani suitable be- fore you read : • It would have bees r.t-y to have had further gules, but thoao have been given which appeared most iiiatniiil. Many rulrs relating t" p.utit n- l;w subject* will be nand lo the fifth and other preceding chaptej* 78 SCRIPTURE HELP. Lord open thou mine eyes that I may behold Avondrous things out of thy law. (Ps. cxix, 18.) Teach me thy statutes, make me to understand the way of thy precepts. (Ps. cxix, 26, 27.) Open, Lord, my understanding, that I may un- derstand the Scriptures ; open my heart to attend to the things spoken of in thy word. Luke xxiv, 44. Acts xvi, 14. May the Spirit of truth teach me all things, and guide me into all truth. John xiv, 26 ; xv, 13. Lord God, whose word endureth for- ever, grant that laying aside all malice, and all guile, and hypocrisies, and envies, and evil speaking, I may as a new-born babe, desire the sincere milk of the word, that I may grow thereby. 1 Pet. ii, 12. O thou, who art the God of our Lord Jesus Christ, the Father of glory, give unto me the spirit of wisdom, and reve- lation in the knowledge of him, that the eyes of my understanding being enlight- ened, I may know what is the hope of thy calling, and what the riches of the glory of thy inheritance in the saints, and what is the exceeding greatness of thy power to those who believe, accord- ing to the working of thy mighty power. Ephes. i. 17, &c. Grant Lord, that I may receive thy word with all readiness of mind ; (Acts xvii, 11.) not as the word of men, but as it is in truth, the word of God. (1 Thess. ii, 13.) Incline my heart to do thy will that I may know of the doctrine, whether it be of God (John vii, 17.) : and give me the love of the truth, that I may be saved. (2 Thess. ii, 16.) The following prayers are suitable af- ter reading ; O Lord, my God, I am but a child, give thy servant an understanding heart, that I may discern between good and bad. (1 Kings iii, 7 — 9.) Show me thy ways, O Lord, teach me thy paths, lead me in thy truth, and teach me, for thou art the God of my salvation. Ps. xxv, 4, 5. O that my ways were directed to keep thy statutes. Then shall I not be ashamed when I have respect unto all thy com- mandments. Ps. cxix, 5, 6. Lord, put tli y Spirit within me ; and cause me to walk in thy statutes and keep thy judgments and do them. (Ezek. xxxvi, 27.) Grant, that I may be filled with the knowledge of thy will, in all wisdom and spiritual understanding ; and that I may walk worthy of thee unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God. Col. i, 9, 10. Lord, grant that by the Holy Scriptures I may be made wise unto salvation, through faith in Christ Jesus. (2 Tim. iii, 15.) O may I receive with meekness the in- grafted word, which is able to save my soul, (James i, 21): and obey from the heart, that form of doctrine, which has been delivered to me. Rom. vi, 17. O Lord, put thy laws into my mind, and write them in my heart, and let me not be a forgetful hearer but a doer of thy word. Heb. viii, 7. James i, 22. Father of mercies, and God of all com- fort, I bless thee for the sacred treasure of the Holy Scriptures ; and I beseech thee to grant, that Satan may never come and take away that which lias been sown in my heart. Grant also, that re- ceiving thy word now with glr.dness, I may never hereafter be offended by afflic- tion or persecution, and so become bar- ren and unfruitful : nor let thy word be choked, by the cares of this world, the deceitfulness of riches, and the lusts of other things ; but give me grace, to re- ceive it into an honest and good heart, and keep it, and bring forth fruit in pa- tience an hundred fold ; for the sake of Jesus Christ. — Luke viii. From the \\§th Psalm. Jesus my Saviour, and my Lord, To thee I lift mine eyes, Teach and instruct me by thy word, And make me truly wise. Make me to know and understand, • Thy whole revealed will ; Fain would I learn to comprehend Thy love more clearly still. 0 may thy word my thoughts engage, In each perplexing case, Help me to feed on cv'ry page, And grow in ev'ry grace. 0 let it purify my heart. And guide me all my days, Thy wonders, Lord, to me impart, And thou shalt have the praise. SCRIPTURE HELP. 79 CHAPTER XIII. An Address to Persons in different Sta- tions of life on the duty of studying the Bible. Reader, the sum of what I have said, is, search the Scriptures, habitually and daily, with fervent prayer for the help of God's Holy Spirit. The command is ex- press, the obligation universal, and the benefit immense. Whatever situation of life you may fill, there is something in the Scriptures that concerns you, something that it is infinitely important you should know or remember. Parents, Heads of Families — read the Bible for your own sakes, and for the sake of your children and servants. God expects that you will not only read it in private, but requires you " to keep the words which he hath commanded, in your heart — to teach them diligently to j'our children — to talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up." Deut. vi, 6, 7. How then can you live in the neglect of family instruction and prayer? or how can you instruct your family, if you your- selves are wilfully ignorant of this book? If you have hitherto neglected this great duty, neglect it no longer. Remember what the Lord says concerning Abraham. — " I know him that he will command his children and his household after him, and they shall keep the way of the Lord to do justice and judgment ; that the Lord may bring upon Abraham that which he has spoken of him." Gen. xviii, 9. Re- member also, the determination of Joshua — " As for me and my house, we will serve the Lord." Follow those bright examples. Female* in every class and station. — There is much iu the Bible to direct, edify, and comfort you. How greatly the reli- gion of your whole family, under God, depends on your exertions; whilst the father is from home, it is yours " to guide the house ; to train up a child in the way he should l'o," to watch over immortal Mints, and cultivate them for the para- dise above. It is yours also, to attend to the religion of your female servants j whilst they daily labour for your tempo- ral ease and comfort, 0 neglect not their eternal welfare. Who is sufficient for these things ? In the Bible you will find full directions to guide you, and examples for you to follow. It is remarkable how many characters of holy women are set before you. Mark Sarah's reverence for her husband, and faith in her God. Seek for Hannah's spirit of prayer, Ruth's de- votedness of heart, and Abigail's wisdom. Copy Elizabeth's blameless deportment, Anna's holy expectation, Mary's affection to her Redeemer, and Dorcas's labours of love. Follow the steps of Lois and Eu- nice, through whose pious care Timothy was brought up in the nurture and admo- nition of the Lord, even from a child. It is evident, if you wish to fulfil aright the duties of your station, you ought to study this book.. See Titus ii, 3, 4. 1 Tim. ii, 9. v, 14. 1 Pet. iii, 3. Prov. xxxi. Children — you also should read the Bible, not merely as a task book, but to become wise unto salvation. I know even young children, who love to retire by themselves, that they may read this bles- sed book, and pray to God in secret. Je- sus says, " suffer the little children to come unto me, and forbid them not." And again, " they that seek me early shall find me." The child Samuel eaily sought the Lord — Josiah was but 8 years old when he did that which was right in the sight of the Lord — Jesus, at 12 years old, was found in the temple — Timothy knew the Scriptures from a child. In them you will read about Jesus Christ — how he be- came a child for you, and how kind he was to children : there you will learn al- so, that it is your duty to love one anoth- er, and to love and obey your parents and teachers. (See Ephes. vi, 1 — 3. Col. iii, 20. 1 John iv.) You therefore should read your Bible. Young men — you must read the Bible. You are about to enter the world-yon will therefore ;>e exposed to innumerable dan- gers and temptations, and "wherewithal shall a young man cleanse his way, but by taking heed thereto, according to God's word." Psalm cxix, David was wiser than his enemies, and had more understanding than his teachers or 80 SCRIPTURE HELP. his elders, because he meditated on God's testimonies, and kept his precepts. Psalm cxix, 98, 99, 100. O ! that I could pre- vail upon you to imitate David's example. It would keep you sober minded, and give a right direction to all that ardour and zeal, by which youth is distinguished. It would preserve you from innumerable sins, give you peace of mind, and lead you to eternal glory. Whatever your companions say, let me entreat you — read your Bible. Servants — you also should read your Bible. Perhaps some of you are in hard service, under severe masters. The word of God will comfort you in the worst ser- vice. " Thy statutes," says David, " have been my song in the house of my pilgrim- age." Psalm cxix, 54. Others may be in the houses of pious persons, where the Bible is daily read in the family. How great are your privileges : be thankful for them, and do not think it enough merely to hear the Bible with your outward ears, but meditate upon its truths, and show that you really value it by reading it in private, when your other duties will allow you to do so. There you will find an ac- count of pious servants — you will see how faithfully Abraham's servant obeyed his master ; (Gen. xxiv.) how a servant maid was useful to Naaman, the captain of the king of Assyria's army — you wiil see the punishment of a lying servant in Gehazi. (2 Kings v.) There you will find your duty fully pointed out and ex- plained. Col. iii, 22 — 25. Ephes. vi, 5 — 8. Titus ii, 9, 40. You see, there- fore you must read the Bible. In short, all classes of men and wo- men, in every age, in every situation, kings and subjects, ministers and people, husbands and wives, parents and children, masters and servants, rich and poor, righteous and wicked, prosperous and unfortunate, learned and unlearned, and all kinds of persons, may, as Bishop Cran- mer says, " learn in this book all things, what they ought to do, and what they should not do, as well concerning Almigh- ty God, as also concerning themselves and all others. And briefly, to the reading of the Scriptures none can be enemies, but that either be so sick that they love not to hear of any medicine, or else that be so ignorant, that they know not Scripture to be most healthful medicine." Consider farther, your peculiar privi- leges in having the Bible. It was the great advantage of the Jews over all other nations of the world, that " unto them were committed the oracles of God," Rom. iii, 2. Now this advantage is im- parted to you ; it is not given to all na- tions or persons : many are longing for Bibles, who have not the means to pro- cure them. Let the following fact speak for itself. " A farmer in one of the northern provinces of Norway, who had often endeavored to procure a Bible, but was never so happy as to get that pre- cious volume into his possession, brought at last a cow to the next market town, and offered her in exchange for one, but in vain ; there were no copies for sale, and those who enjoyed the blessing, would not deprive themselves of it, for the sake of the temporal advantage that was of- fered." Now, if others be thus longing for the Bible, and you who have it are re- gardless and careless about it, have you not reason to fear, that God will take that which you thus lightly esteem from you, and give it to those who will make a better use of it ? May you not reasonably expect, that he will send " a famine in the land, not a famine of bread, nor a thirst for water, but (what is far worse) a fam- ine of hearing the words of the Lord ; so that you may run to and fro, to seek the word of the Lord, and yet not find it." Amosviii, 11, 12. I will conclude this chapter by addres- sing two different classes of characters : — 1. Those who have hitherto read their Bibles merely as a matter of form or cus- tom, orin order to be able to say they had, done so ; or, to satisfy the clamors of their conscience. To you, this must have often been a task. The Bible must very fre- quently have appeared a dull book. You may have some general knowledge of its contents, but you must be ignorant of its spirit. O attend then to the rules, which I have endeavoured to give you, drawn from the Bible itself. Look for the teach- ing of the Holy Spirit, and then, what has been your task, will become your highest enjoyment ; what was dull and tedious, will become full of interest j what SCRIPTURE HELP. 61 was a blunted and useless weapon against '.ought to leave reading all other things." the enemies of your soul, will become the j And must I leave you content to remain sword of the spirit, which none of thern|in this sad condition? Why will you can resist. You will then, with David, j sit in darkness, when you may have rejoice at God's word, as one that findeth j light ? Let me entreat you, let me pre- great spoil, and it will be sweeter than vail upon you, to begin from this time, honey, and the honey-comb. to read a portion of this blessed book 2. Those who have never read their. every day. You know not what advan- Bibles before. How dangerous is youritages you have been losing, what privi- state. While you neglect this book, it leges you have been neglecting, and from is an evident sign that you are not iealiwhat a rich feast you have been turning Christians. "My sheep," says Christ, 'away ; now then delay no longer, but era- " hear my voice, and they follow me." They can say whatyozt cannot. — " 0 how I love thy law." Let me apply to you, the striking language of the first homily — " what excuse will you make at the last brace the present opportunity. The Bible will illuminate your mind ; its precepts will guide you through every difficulty, its doctrines M ill support you under every trial, its promises will console you in ma- day before Christ, that delight to hear orny sorrows, and will enable you even to read men's fancies and inventions more 'pass through the valley of the shadow of than his most holy gospel, and will find no time to do that, which chiefly above all things you should do, and will rather read other things than that, for which you death, and fear no evil. My parting advice, then, to every rea- der, is, SEARCH THE SCRIPTURES. CHAPTER XIV. CHRONOLOGICAL TABLE. The object in this Table is rather to give some of the great Periods and Dates of History, than a minute Detail of Events : and it must be understood, that there are several differen- ces about, many of the Dates. Those who wish for further information, may find it in Blair's or Plavfair's Chronology. First Period.— From the Creation to the Deluge. B. C. 4004 The Creation— Man formed upright, holy, and happy— his fall, Gen. i — iii. 3676 Ciin murders Abel, Gen. iv. 3817 Methuselah is born, Gen. v, 22. '5074 Adam dies, aped 930, Gen. v, 4, 5. 2918 Noah is born, Gen. v, 28, 2!). 2 Hi!) .\..ah is Commanded t<> build an ark, Gen. vi. 211s Shrni, Ham, and Japhet born about this time, Gen. v, 32. 231* Mrthurfrlah dies, ap-rd 909, Gen. v, 20, 27. The Deluge is sent upon the earth, Gen. vi, vii. Sbcond Period.— From the Flood to the calling 'if Abraham. 2347 Noah lravrs thr ark, Gen. viii, ix. 2281 Hrber is born, Gen. xi, 11. 1 I B. C. 2120 Terah, Abraham's father, is born, Gen. xi, 24. 1998 Nbah dies, ao-rd 950 years, (7en.ix,28, 29. 1921 Abram, at God's command, leaves Haran and comes to Canaan, which is prom- ised to his seed, Gen. xii. Third Pekiod. — To the death of Moses. 1917 Lot leaves Abram to dwell near Sodom, Gi n. xiii. 1898 God co\ rnants with Abram — chancres his nanir, and promises Isaac,* Gen . xvii. Sodom and Gomorrah arc drstroyed by fire — Lot is saved, Gen. xviii, xix. 1897 Isaac is born, Gen, xxi. 1872 God commands Abraham to offer up Isaac, Gen. xxii. 1840 Shem, the son of Noah, dies, Gen. xi, 10, 11. 82 SCRIPTURE HELP. B. C. 1836 Esau and Jacob born, Gen. xxv. 1822 Abraham dies, aged 175, Gen. xxv. 1817 Hcber dies, ag-ed 464, Gen. xi. 17G0 Jacob having" obtained the blessing, flees into Mesopotamia, Gen. xxvii, 28. 1753 The twelve sons of Jacob born — Reuben, to Simeon, Levi, Judah, Dan, Naphtali, Gad, Asser, Issachar, Zebulun, Joseph, 1732 and Benjamin, Gen. xxix, 31 1739 Joseph is sold to the Midianitcs, xxxvii. 1716 Isaac dies, Gen. xxxv. 1706 Jacob and all his family go down into Egypt, Gen. xliii — xlvi. 1688 Jacob dies in Egypt, aged 147, Gen. xlviii. 1634 Joseph dies, Gen. i. 1577 The bondage of Israel in Egypt begins, Exod. i. 1574 Aaron is born, Exod. vii 3. 1571 Moses is born, Exod. ii, 1. Job proba- bly lived about this time. He is sup- posed to have been of the family of Esau. 1491 God appears to Moses in a burning bush, and sends him to deliver Israel from Egypt — the plagues are sent, Israel pass through the Red Sea, Exod. iii, — xv. 1490 The law is given, and the tabernacle set up — Israel condemned to wander forty 3Tears in the wilderness for their rebel- lions— Manna, quails, and water are given, Lev. xx, and Numb. 1450 Moses dies, Deut. xxiv. Fourth Period. — To the building of the Tem- ple. 1450 Israel, under Joshua, pass over Jordan, Josh. i. 1446 The conquest of Canaan advances, and is completed by degrees, Josh. xi. 1426 Joshua dies, aged 110, Josh. xxiv. 1410 The tribe of Benjamin nearly destroyed, Judg. xix, &c. 1394 Othnicl delivers Israel, Judg. iii. 1336 Ehud slays Eglon king of Moab, and de- livers Israel. 1294 Deborah and Barak deliver Israel, Judg. iv, v. 1247 Gideon delivers Israel, Judg. vi, vii, viii. 1207 Gideon dies, and 69 of his descendants are murdered by Abimelech, who af- terwards perishes miserably, Judg. ix. 1203 Tola, Jair, Sampson, Jeptha, and Ibzan, to successively judge or deliver Israel, 1125 Judg. x. — xv. 1120 Eli's sons are slain, and Eli dies, 1 Sam. ii — iv. 1100 Samuel, having brought the people to re- pentance, judges Israel, 1 Sam. vii. 1085 David is born. 1075 Saul is made king, 1 Sam. viii, xi. 1056 Saul perishes, and David is acknowledged king by Judah, 1 Sam. xxxi. 1048 David is anointed king over all Israel, 2 Sam. i. 1035 David's great fall and deep repentance, 2 Sam. xi, xii. 1021 Absalom's rebellion and death, 2 Sam. XV — XX. B. C. 1015 David's death. Solomon succeeds him, 1 Kings i, ii. 1012 Solomon lays the foundation of the Tem- ple, 1 Kings vi. 1005 The Temple is finished, and dedicated with great solemnity and joy, 1 Kings vi, vii. Fifth Period. — To the Captivity. Most of the dates of this period will be found in the Table of the Kings of Israel and Judah, (see page 25.) 622 Nineveh is taken and desolated by the Medes and Chaldeans, Nahum, i, — iii. 606 The 70 year's captivity begins — Daniel ta- ken to Babylon, Dan. i. 588 Jerusalem taken by Nebuchadnezzar, and the Jews carried into captivity, 2 Kings xxv, Jer. xxxix — xlii. Sixth Period. — To the coming of Christ. 581 Nebuzar-adan, carries the remnant of the Jews into captivity, Jer. Hi, 30. 572 Tyre taken by Nebuchadnezzar after a siege of 13 years, and Egypt after- wards invaded by him, Ezek. xxix. 538 Cyrus the Persian takes Babylon, slays Belshazzar, and transfers the kingdom to Cyaxerxes, called Darius the Mede. The Assyrian and Babylonian, the 1st great or universal empire ends, and the Medo-Persian begins, Dan. v, vii. 536 Cyrus proclaims liberty to the captive Jews — a remnant of the Jews go to re- build Jerusalem, Ezra i, &c. Isa. xlv, 1, &c. 534 They lay the foundation of the Temple, and are hindered by the Samaritans, Ezra iii, 8. 520 Haggai and Zechariah excite Jerubbabel and Joshua to set forward the building of the Temple, Hag. i, ii. — Zcch. iii. 515 The second Temple is finished and dedica- ted, Ezra vi. 458 Ahasucrus, called also Artaxerxcs, divor- ces Vashti, and makes Esther queen, Esther ii. 457 Ezra obtains a commission to restore and settle the state of the Jews, Ezra, vii, 7. Just 70 weeks of years before the death of Christ. Dan. ix, 24. 452 Haman's attempt against the Jews defeat- ed, Esther. 445 Nchemiah is sent governor to Jerusalem, and goes back to Persia. Nch. i, iv. 432 He returns again, and proceeds in the work of reformation, Neh. xii. The Samaritans build a temple on Mount Gerizitn. 420 Malachi prophesies, Mai. i, iv. 332 Alexander ibe Great takes Tyre and Gaza, and visits Jerusalem, peaceably. He over-runs the Persian empire, after great victories. 330 Darius is slain ; the Medo-Persian, the second universal empire ends, and is succeeded by the Grecian or Maccdo- SCRIPTURE HELP. 83 B. C. 323 202 168 1G5 120 65 G3 42 nian, the third universal empire, Dan. vii, 6. viii, 5. Alexander dies at Babylon, and his do- minions are divided into four king- doms, Dan. xvii, 6. xviii, 8. The Roman, or the fourth universal em- pire, succeeds the Grecian, Dan. ii, 22. vii 7. Antiochus Epiphanes persecutes the Jews very severely — he puts a stop to the daily sacrifice, and builds a fortress to curb the Jews. Seven brethren and their mother are martyred. The Maccabees oppose him with success, and the daily sacrifice is restored. Hyrcanus conquers the Edomites, and compels them to be circumcised. Pompcy, a Roman commander, reduces Syria, thus ending" the Grecian and es- tablishing- the Roman empire. He takes Jerusalem, and the Jews become dependant on the Romans. Antigonus and Herod oppose each other. Herod takes Jerusalem, and is established in the royal authority. He begins to rebuild, or thoroughly repair and beautify the temple. He puts his two sons to death on a frivo- lous accusation of treason — he had be- fore put his wife and mother to death. GabricJ appears to Zacharias, and after- wards to the Virgin Mary, Luke i. Jesus Christ, the Saviour of the world, is born at Bethlehem. He was born four years before the Christian Mra commences. Herod murders the chil- dren at Bethlehem. Matt. i. Seventh Period. - A. C. To the destruction of Jeru- salem. 8 Judca is made a province of the Roman empire by Cyrcnius, Governor of Sy- ria— he fitst levied the taxes according to the register before made. The scep- tre was departing from Judah for Shi- loh was come, Luke ii. — Gen. xlix, 10. 8 Jesus goes up to Jerusalem, and is found anion"- the teachers of the law, Luke ii. 27 Pontius Pilate made Procurator of Judca. John the Baptist begins his ministry. Jesus is baptized. Matt. Hi. The pub- lie ministry of Christ extends three or four years. .'Ii; .l»i:s Christ is crucified, Matt, xxvii. .'!.') Paid is converted at this time, or accord- ing to some, five years afterwards, Ada ix. :is The Gospel of Matthew written in Judca. 52 /. ;iikI //. Tltasaluniuns written from Corinth. Galatians written from Corinth or Mace- donia, f 53 I'Ylix appointed Governor of Judca. FVs- tn succeeds him two years afterwards, Arts xxiv, 7. ")ti /. Corinthian* written from Epheeue. 57 11. Corinthian* written from Macedonia. A. C. 58 Romans written from Corinth. Gl Ephesians written from Rome. James written at Jerusalem. 62 Philippians, Collossians and Philemon, written from Rome. G3 The Gospel of Luke written in Greece. The epistles to the Hebrews written from Rome. 64 The Acts of the Apostles written in Greece. /. Timothy and Titus written in Greece or Macedonia. /. Peter written from Rome. 64 A general persecution of the Christians, under Nero. 65 The Gospel of Mark written from Rome. II. Timothy written from Rome. II. Peter written from Rome. 68 Somewhere about this time Paul and Peter are martyred. 70 Jerusalem is taken by the Romans under Titus, and all the predictions respect- ing it are exactly fulfilled. The Tem- ple is burnt, and not one stone left up- on another : 1,337,490 Jews perish mis- erably in the scige. The remainder of the Jews are scattered among all nations. The Jewish state ends. Chris- tianity was diffused over a great part of the known world towards the end of this century. Matt, xxiv, 14. Jude written. 90 /. John, written in Judea; and 77. and III. John from Ephesus. Ninth Period. — To the public and national establishment of Christianity by Constantinc. 95 A general persecution under Domitian. John banished to the Isle of Patmos, writes the book of Revelations, Rev. i, 9. 97 John returns to Ephesus, and writes his Gospel in Asia Minor.* 100 The Christians arc persecuted. < John dies at Ephesus, in the 102d year of his age. 107 Ignatius, an eminent Christian, martyred at Rome. Christianity spreads rapidly and extensively among the Gentiles, Rev. vi. 2. 115 The Jews rebelling are severely chastised. Immense numbers of Jews, Romans, and Greeks are slaughtered, Ret. vi, 4. 138 The Britons supposed to have received to Christianity in this century if not be- 193 fore. Long continued scarcities prc- \ail through the Roman empire, Rev. vi, 5, 6. 193 Many wars take place, and an extensive to and deetrigetftri peetilenoc rages 274 through the Etonian empire for 16 jean t ther.- There were above 20 Em- perors and ill) usurpers in this period, and many persecutions, lit v. vi, 7, H. * There is considerable uncertainty respect ing the periods u hen, and at the places from win nee, many of the Gospel* and Epistles were written. SCRIPTURE HELP. 303 A severe persecution begins and contin- ues 10 years : horrid cruelties prevail, and innumerable martyrs suffer, but Christianity ultimately triumphs, Rev. vi, 9, 10. xii, 7, &c. 306 Constantine favours Christianity. The great lights of the heathen world, the powers civil and ecclesiastical, were eclipsed and obscured; the heathen Emperors and Caesars changed; the priests and officers removed ; the tem- ples abolished, and their revenues ap- propriated to better purposes. Rev. vi, 12, 17. xii, 5. 313 He publishes an edict in favour of Chris- tianity. The Gospel is very exten- sively preached, and immense multi- tudes embrace Christianity. Rev. vii. 1, &c. 325 The first General Council is held at Nice. Tenth Period. — To the rise of Popery and Mahomctanism. 337 Constantine dies, and the Arians persecute the Orthodox. 3G1 Julian, the apostate, re-establishes Pagan- ism, and is afterwards cut off in battle. 395 Theodosius, after doing all in his power to promote Christianity, and reigning 16 years, dies. The Huns and Goths break in upon the Roman Empire. The fertile plains of Phocis and Bceotia were covered with a deluge of Barba- rians, who burnt the villages, massa,- cred the males, and drove away the females with the cattle and spoil. Rev. viii, 7. xii, 15. 412 Attila, at the head of a vast army of Huns, ravaged the Empire for 14 years, shed- ding the blood of immense multitudes, and desolating the country with fire and sword. Rev. viii. 8, 9. 450 Genseric, a bigoted Arian and king of the Vandals, unexpectedly invades the Empire with 300,000 Vandals and Moors from Africa, takes Rome and abandons that city to his troops. Rev. viii, 10, 11. 476 The Roman Empire is subverted. Rev. viii, 12, 13/ Soon afterwards is divided into ten king- doms, Rev. xiii, 1. Dan. vii, 24. 496 Christianity publicly professed in Prance. 597 Augustine, the monk, arrives in England with 40 Benedictine monks. 606 Boniface, the third Bishop of Rome, pro- cures the title of Universal Bishop from the Emperor Phooas. The Popes afterwards have three kingdoms, Rome, Ravenna, and the Lombards. Dan. vii, 8. About the same time Mahomet commences his imposture in the East, Rev. ix, 1, 2. C22 Mahomet expelled from Mecca. The Ma- hometan TKra, called the Hegira or flight, begins, Eleventh Period.— To the Reformation. 632 The Saracens (followers of Mahomet) conquer various countries in the East. Their armies were expressly charged before they entered Syria, to destroy no palm trees, fields of corn, fruit trees or cattle ; but only to kill for their own eating. Rev. ix, 4, 666 Public prayers are ordered to be read in Latin by the Pope. 756 The Pope is fully established as a tempo- ral Prince, the Exarchate of Ravenna being given to him and his successors. 787 The worship of images is authorised by the 2d Council of Nice. 820 Claude, Bishop of Turin, opposes Popery. 1050 The Turks erect four Sultanies, or king- to doms, near the Euphrates. Rev ix, 14, 1090 &c. The Crusades are carried on with blind and extravagant zeal. 1160 The Waldenses zealously oppose Popery, and preach the true and everlasting Gospel; immense numbers of them are slaughtered, and the rest are dis- persed into other countries. Rev. xiv, 6, 7. 1281 The Turks make the first conquest over the Christians. — The last extension of Their dominion was 391 years after- wards, in 1672. Rev. ix, 15. 1370 Wickliffe and his followers propogate the truth in England. 1414 The Bohemians oppose Popery, and de- clare Rome to be Mystical Babylon, and the Pope to be Antichrist. John Huss and Jerome of Prague are burnt, Rev. xiv, 8. 1453 The Turks take Constantinople, using ar- tillery and gunpowder, which were first invented about this time. Rev. ix, 17. 1517 The great Reformation begun by Luther and others in Germany, and by Zuin- glius in Switzerland. They loudly protest against the idolatries of Rome, and strongly oppose Purgatory, assert- ing the eternity of punishment, and the immediate happiness of the righ- teous. Rev. xiv, 9 — 13. 1529 The name of Protestants given to the Re- formers at the Diet of Spires. The Reformation introduced into France by Calvin. 1534 The Reformation begun in England under Henry VIII. During all this period the real servants of Christ are greatly persecuted by the Roman Empire. Rev. xiii, 7. The parts of prophecies assigned to the above events cannot all be considered as certain. Though good men agree in the great outline, yet there are many differences as to particular parts. The Rev. T. Scott's Interpretation has been chiefly followed. SCRIPTURE HELP. 85 CHAPTER XV. Remarks on the History of Mankind, and the Church of God, chiefly with respect to the necessity, progress, and ultimate triumph of divine revelation. 3Iany reflections will naturally arise upon a review of the events detailed in the preceding Chronological Table. It may be useful to endeavour to direct the Christian reader's attention more partic- ularly, to the necessity and effect of Revelation. The object, then, of the present Chapter is to suggest a few ob- servations. First. — On the providence of God in the general history of the world, in con- sidering which, the necessity and value of revealed truth will be manifested. Secondly. — On the history of the Church of God, in which it will be seen, that that Church has continued to exist from the beginning, has ever been the light of the world, and that revelation has been the great means of keeping alive true religion. — And Thirdly. — On the prospect, which the Bible presents to us, of the ultimate tri- umph of divine truth, and the happy consequences which follow. First. — The providence of God in the history of mankind. The history of mankind exhibits many things which are truly wonderful, and which, whilst we are in this imperfect Mate, and " know but in part," we can- not expect fully to comprehend. But the longer the world continues, the more we may hope to discover the general principles of the divine government, and to trace the great features of God's dis- pensations. Nor is this, by any means, a matter of merely curious speculation. It is a subject, the contemplation of Which is calculated to confirm our faith, to animate our hope, to encourage us to do the whole will of God, to justify his government, and to excite exertions in his cause. If we look attentively at the dealings of God with mankind, as displayed in the history of the world, we shall find this great principle running through llicm all : God shows, on a large scale, and during' a long course of time, the effect of a variety of plans, very differ- ent from each other ; and proves, in the result of the whole, the necessity and value of revealed truth. He thus over- rules all things to promote his glory, and the good of those who obey him, and in so doing he establishes his own word, and by every dispensation, adds some- thing to its evidence, as the truth of the living God. In order to show the existence of the principle which has been laid down, the history of the world may be divided into different periods. I. From the Fall of Man to the Deluge. It is observable, that though man be- came liable to death immediately after his fall, and his state, with respect to God, was so materially changed that he may well be considered to have been spiritually dead as soon as he had sinned, yet the sentence, as it respects the death of his body, was not speedily executed. Many lived upwards of 900 years. Thus a large number of cotemporary inhabit- ants were preserved on the earth, whilst it was thinly populated, and men had an opportunity of imparting to one another all the important information which they had acquired, at a time when memory was its only depository. But, besides these advantages, the protracted life of man had also the striking effect of showing the real state of human na- ture, and of proving that length of days was not, in itself, a means of leading men back to God, nor of inducing them in any way to seek for the recovery of what their first father had lost by his sin. Instead of using their extended age in returning to him and imploring his fa- vour, it is evident that M every imagina- tion of the thoughts of man's heart Was only evil continually:" and ''because sentence against an evil work was not speedily executed, the hearts of the chil- dren of men were set in them to do evil." The length of life put fear afar off. and their passions rioted in wickedness, al- most without restraint. The effect of their example extended the evil which they Committed. A broad and obvious proof was thus giVen of the obliquity of 86 SCRIPTURE HELP. the human will, and it plainly appeared, that having lost his innocency and his integrity, man was not to be trusted with so long a term of years. We see it was right that God should interpose some awful and decisive check on impiety. Accordingly he sent the Deluge, by which the whole race was exterminated, with the exception of one family, the head of which had been singular, by his righte- ousness and obedience to the divine will. It pleased God also to reduce the period of human life, so that in succeeding ages, the wickedness of man might be confined within a narrow range. Thus a new lesson was given, of the need of cultiva- ting the fear of the Lord. II. From the deluge to the commence- ment of the Babylonish monarchy. Here we are led, first, to notice the rise of a new population from one family, and their spreading abroad over the face of the earth. The reflections, suggested by a review of this new state of society, might be carried to a great length. — The singular event of the confusion of languages was wisely designed by Him, who wonder- fully brings good out of evil, to scatter men abroad, and separate them from one another. A number of states were thus raised up in different places. And as, by dividing a plant into several parts, the produce of the whole is increased, and each part rendered more independant and flourishing, so God by thus confounding their language, dispersed the people who had hitherto been one, over the face of the whole earth. The flood must have taught the family of Noah a very instructive lesson. "When the inhabitants of the world were a sec- ond time but one family, under such a teacher as Noah, and when so awful a dispensation as an universal deluge was fresh in their memory, giving force to his instruction; the knowledge of the true God must have made some impress- ion, at least on their understandings. They could not be ignorant of his being, and of his government. But we see that in a very short time, a new feature of human weakness and depravity was ex- hibited. Before Abraham left Ur of the Chaldees, idolatiy was there prevalent ; and before his posterity left Egypt, false objects of worship were in that country very numerous. With the exception of the family of Abraham, idolatry seems soon to have overspread the earth. The practices of the nations which knew not God, strongly marked the corrupt ten- dency of our nature ; n men became vain in their imaginations, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four footed beasts, and creep- ing things ; — they changed the truth of God into a lie, and worshipped and serv- ed the creature more than the Creator : — and as they did not like to retain God in their knowledge, he gave them up to a reprobate mind." The history of idolatry presents a great variety of appearances on its sur- face, but its leading principles, and prac- tical effects, are very much of one kind. Cruelty, and sensuality, are to be traced in all its operations. It seems, as if it had pleased God to let us see, in the pro- gress of idolatrous nations, that although idolatry might grow old, it not only could not impart wisdom, but its whole ten- dency was to envelope men in the gross- est ignorance, and lead them from God, and consequently from true happiness. It was tried through a long succession of ages, and in various circumstances, in Chaldea, and in Egypt. It was tried in Palestine, before the Canaanites were ex- pelled by the Israelites ; and afterwards, when Jeroboam introduced it ; and his successors kept up the abomination. It was tried in all the countries round about, in the first rude stages of their existence ; — it was continued till they became pow- erful, refined, and in some instances, learned ; but in all these stages, it still showed its genuine nature ; it was " a departure from the living God." In the early part of the history of the Bible, there are evident traces of the in- fancy of society. It is very visible that kingdoms were small, that kings were rather heads of families, or tribes, than rulers of a large population. Abraham, with only 31H trained servants, overcame four kings, those four having previously conquered Jive otheis, who had resisted SCRIPTURE HELP. their usurpation. Gen xiv. This agrees with all that could be expected at that time. Chaldea had not risen to be a great empiie; and Egypt was only in the beginning of its power. These two states however quickly acquired domin- ion, and displayed talent in the cultiva- tion of such arts as were at that time held in esteem. III. The period during the Four Uni- versal Monarchies. The operation of various causes which have been briefly noticed, scattered men into different states, independent of one another ; and separated by the diversity of their languages, as well as by their local distance, and the natural barriers of mountains and oceans. This dispersion doubtless had its use at that time : and when the world was peopled, and the ef- fects resulting from the existence of the small independent states of which it was composed, had been sufficiently shown, it pleased God to unite them all together in large monarchies. First, the Babylo- nian and Assyrian conquered all the parts of the world, which could then be much inhabited, 01 were at all distinguished. Next succeeded the Persian Monarchy, when Darius took possession of all that the Babylonian had subdued. After this, the Grecian Monarchy subdued all the surrounding nations in the time of Alex- ander the Great ; who extended his em- pire to a limit over which no one man ever reigned before. And lastly, after some time, the Roman Empire rose, and subdued all that the preceding had ever claimed ; to which it added new and ex- tensive regions whereof they had no knowledge. All these great changes took place in the short space of about 401) yean. It is difficult for us at this distance of time, to state with exactness, what effects were produced by the overthrow of these empires, in such quick succession, but it is obvious, that such an intercouse be- tween men would be established as had never before taken place. Their acquire- iiients m knowledge, the result of the various objects of their pursuit in smaller societies, would be generally ditlused, and a kind of community of talent would arise from their being all united in one political body. A new object of atten- tion would present itself, that of acquir- ing foreign languages ; and it is worthy of remark, that the Old Testament was translated into Greek, at the time when that language began to be universally known. An important step was thus taken, which would ultimately facilitate the spread of the knowledge of God's holy word, among people who in cli- mate, manners, and sentiments, were at the greatest distance from each other. Thus, the Divine Being showTed, on a very extensive scale, how little could be done for man by huge empires ; and that whether men lived in a contracted sphere, or had their views and designs enlarged by all the information then possessed, still their moral wants were not supplied, nor were they restored to the knowledge of God. Yet the progress of his provi- dence, even by means of these systems of mighty oppression, (such it is to be feared, the universal monarchies were, in too great a degree,) opened a way for what the conquerors of antiquity never thought of ; for by the extensive spread of the Jewish People and of their sacred books, (which were then scattered among all the nations of the earth,) the minds of men were excited to some enquiry after the living and true God ; they were taught to look for a great deliverer, who was to arise and bless the world with the most important benefits. They were thus, in a degree, prepared to expect him. who was to appear, as " a light to lighten the Gentiles, and the glory of his people Israel." During this period, and before the coming of Christ, we see a remarkable display of talent, in the advancement of the arts and sciences. The cultivation of human intellect has in a variety of ways done great service to men ; while God, in his wisdom, has often made it the means of promoting his own glory. The heathen nations, till a few eenturics prior to the coming of Christ, were in a state of great barbarity. They possessed a few of th-' useful arts, but scarcely any of the ornamental, or cleiiant j and of science, in its various branches, ihey were almost totally ignorant. Greece, 88 SCRIPTURE HELP. during the latter period of its history, and afterwards Rome, made great and rapid advances, not only in the cultiva- tion of the mental powers, but also in improving the arts by which life is adorned, and which, by adding to the comforts of society, render men more capable of exerting their faculties. In- dividuals possessing the finest talents then appeared, and their works still re- main as monuments of their genius. Had it been possible for fallen man of him- self to find the way to God ; had it been possible for unassisted human intellect to discover the foolishness of idolatry, and the right method of drawing near to the Father of Mercies, so clearly as to have rendered Revelation needless: never was there such an opportunity of doing so as then wras presented. Idolatry had been tried in all possible varieties. Men knew what it had been in ruder ages. They saw what it was in more polished times. They could not be strangers to the ten- dency and effect of its operations. If ever the energies of reason could have been aroused to reject the vanities of the heathen, and to explore the path that would lead to happiness and to God — this was the time. But "the world by wisdom knew not God." Its wise men scarcely saw the folly of that pageantry, in which they were led, by various mo- tives, to be occasionally actors. And when they did see it, and, by the absurd- ity of error, were obliged to confess, that idolatry was useless, and even worse than useless ; it is evident, that the tendency of their minds was in an awful degree towards atheism. Like men in the dark, " they were feeling after God, if happily they might find him :" when they found him not, they denied his being : and this was the utmost extent of the wisdom of the wise ! One farther result, however, was very plain : the Gospel did not appear till men, by the cultivation of their faculties, were become capable of attending to its evi- dence ; and of detecting falsehood, had there been any, in its statements. It did not appear, till what idolatry could do to corrupt mankind, and the inefficiency of philosophy lo restore them, had been fully evinced. Then came forward that glori- ous system, which taught men "to turn from idols to serve the living and true God, and to wait for his Son from heav- en, even Jesus which delivereth us fiom the wrath to come." Had Christianity appeared sooner, the evidence of its truth would have been less striking to succeeding ages ; both because its necessity and utility would have been less obvious, and also, because men in general, especially those to whom it was first addressed, would have been less able to investigate its clains. Thus we see, that after God had permitted the wisdom of men to 'be tried on a large scale, that his wisdom might more par- ticularly appeal both to their understand- ings and consciences : then, in the ful- ness of time, he sent forth his Son ; and showed that what men esteemed to be wisdom, was mere folly ; and what they condemned as folly, was the wisdom and power of God. IV. The Divine Dispensations during the period of the Jewish (Economy at large. This includes a length of time, which runs through a considerable part of the two preceding periods, from the call of Abraham to the coming of Christ ; but which, for the sake of the unity of the subject, is thus viewed altogether. Abraham was called from Ur of the Chaldees, where the other branches of his family continued, as it appears, in idolatry. To him, and to his posterity was given the land of Canaan. His seed were designed to preserve the knowledge of the only true God, while the rest of the world was suffered to sink into idola- atry, and all its attendant evils. To them was given the Law : with which was combined much that was both prophetic and figurative. The moral pieeepts of the law were the rule of life. The prom- ises and sacrifices were designed to di- rect the faith, and support the hope of the penitent while he was seeking the mercy of God. The ceremonial observ- ances were calculated for the peculiar use of the Jews, and tended in part to keep up a sense of the religious and moral declarations of God's revealed will, in part, were designed to unite them SCRIPTURE HELP. 69 together a9 a nation distinct from the rest of the world ; and lastly, as it has been already often stated, (see pages 44, 47, &c.) one main intention of this ceremo- nial system, was. by figures, types, and shadows, to keep alive and constantly in view, the expectation of that Prophet, whom 3Ioses so expressly foretold, and who was afterwards given for " a light to lighten the Gentiles," and the salva- tion of God unto the ends of the earth. By various wonderful displays of the providence and favor of God, the Jews were preserved through all the changes, and amidst the destruction of surround- ing nations : and whether we view them in their own land ; — in captivity ; or in their return back again, we see the kind- ness and faithfulness of God to his chosen people. Their very chastisements mark that he was not forgetful either of his character, or his promises. Thus it was seen what a ceremonial institution, like that of Judaism, could effect. We may observe the immense value of a few of the plain truths of re- vealed religion, when truly received and obeyed. How eminently the characters and ideas of the prophets were raised above those of all other men who ever lived, before the coming of Christ. We see how the weakness, as well as the strength, of that dispensation was mani- fested ; since it could not prevent some from resting on mere external services; while it assisted others to look forward to the clearer light and glory which was to he revealed. And when no farther good end was to be answered from the repetition of Jewish rites; when it was M69 what was the most that could be expected from them, under all the varied condition of the people; — in the fullness of I imp. as it respected the Jews as well as the Gentiles, God sent forth his Son ! — A better hope was exhibited ; a new dispensation, l(.Ss splendid, hut infinitely mere rich in mercy, and in knowledge; more fitted to the wants of men, more universal in its character, and calculated for every nation under heaven, was brought forward. That which wcut glo- rious, had now no glory, by reason of Ihe glory which excelled it : and when God spake to man by his Son, the former i 1 > dispensation, which was now decayed, and waxen old, vanished away ! V. From the time of Jesus Christ to the Reformation. Since the coming of Jesus Christ, a variety of changes have taken place in the world, and the Christian system has been exhibited in very different circum- stances ; but we still see the same great principle of God's government exempli- fied. Christianity was first displayed in its purity : its doctrines and precepts were taught by the lips of inspiration ; its or- dinances were uncorrupted by the addi- tions of men. The Christian church ap- peared beautiful in simplicity. Its adorn- ing consisted in the holy principles and exemplary lives of its primitive members. In the striking language of one of the homilies, " In those times the world was won to Christendom, not by gorgeous, gilded, and painted temples of Christians, which had scarcely houses to dwell in ; but by the godly, and as it were, golden minds, and firm faith of such as in all ad- versity and persecution, professed the tnith of our religion." Some men beheld them and wondered : others hated the image of God and persecuted his people : but the power of his grace attending the plain preaching of his word, multitudes were turned from the vanity of tin' hea- then to the knowledge and love of God. The youthful energy of the church ap- peared in its progress even in the midst of persecution ; hence it became prover- bial, that " the blood of the martyrs was the seed of the Church." It pleased God, however, to suffer even his gospel (as he had before suflered his law) to he corrupted by the wisdom of those who thought they could improve and adorn it. Often lias it been seen, that the first period of the history of any par- ticular church (or the time which was nearest to its reformation, whenever it has pleased God t<» give it a revival) has been the time in which it was purest both in principle and practice. — Corruption steals in by slow degrees. So it was in the primitive church. Its first days were pe- culiarly bright : then it. began to wear a clouded appearance, And though it still 90 SCRIPTURE HELP. spread abroad a light which dispelled the night of idolatry ; yet it became manifest that neither the profession of Christianity, nor an assent to the truth of the system, would save men's souls. Whilst the form remained, the power of godliness was greatly decayed ; multitudes had a name to live who were in truth dead in trespasses and sins. At length corrup- tion grew to such an enormous extent, as nearly to overwhelm every thing that had the appearance of vital Christianity. The Roman Church in the west, and the Greek church in the east, shewed, that though they retained many of the invaluable truths of the gospel, yet these were either so mutilated or deformed by the inven- tions of men, or so covered over with the superstitions of the times, that their real nature and influence was scarcely either seen or felt. It was manifest on a large scale, how little the external forms of the debased system which was then professed, were able to support the real kingdom of our Lord Jesus Christ. Some, indeed, (for God has ever had a church in the world) received and loved the truth, and sighed over what they could not remedy : but, in general, men spent their days in the slavery of superstitious ignorance, and there was reason to say, " darkness cov- ered the earth, and gross darkness the people!" At this time appeared the impostor Mahomet, a just scourge upon the Chris- tian world, for its corruptions and dis- sensions. For above a century, his fol- lowers made most rapid and extensive conquests ; and his false religion is still extended over a large part of the world. It seems probable, however, that in its inroads on Pagan countries, it, has, by destroying Idolatry, in some measure paved the way for the introduction and spread of the Gospel. By the irruption of the northern swarms of Goths and Vandals into the Roman, and of the Saracens into the Gre- cian Empire, the power and enormities of the former governors of the civilized world were restrained ; the people almost destroyed and the habits of those who remained materially altered. These events were nearly like a second flood, and are described as such, Rev. xii, 15, 16. So- ciety had again to emerge, and appear in a form not seen before. Sometimes the great judge of the earth almost extermi- nates those nations which have sunk into corruption, and whose improvement is become morally impossible by inveterate habits of sin. Thus he teaches the world an awful lesson : he leaves an impression of his chastisement on mankind ; and then begins anew. So it was here: Society seemed to un- dergo another state of infancy ; in time it grew, and began to feel its strength ; then arose the Reformation. The Church of Rome had, on a large scale, displayed such enormities, that the necessity of an alteration was generally felt, and a new and important aera appeared. VI. The Period since the Reformation. The Reformation gradually extended itself over a considerable part of Europe ; the struggles of the dying power of Rome in bloody persecutions, hastened the downfall of the anti-christian apostacy: and from that time, learning, arts, liber- ty, and (with some variations) the knowl- edge of the Gospel of God, have been, by degrees, advancing and extending. Yet we cannot survey the present state of the world without many painful reflec- tions. It has been calculated that, sup- posing its inhabitants to consist of 1000 millions, only 160 millions are even nom- inal Christians, 160 millions are Mahom- etans, 9 millions are Jews, and the large remainder of 656 millions are still Idol- aters ! Some remarks have already been made on idolatry as it existed in ancient times, and its characters are, on the whole, still the same. Late travels, and the enquiries and observations made by intelligent men, shew us, that both in sav- age and civilized nations, idolatry debas- es the mind and corrupts the heart. It is always attended by either superstition, or by a speculative atheism, whilst in its practical effects, it fosters the werst passions of fallen man, and hardens the heart against the reception of the truths of God. Mahometanism, it is true, holds one grand and important sentiment, that of the belief in one living and true God : yet with this exception, it is still allied too much to idolatry in its main in- SCRIPTURE HELP. 91 fluence, and both unite in opposition to him who is " the way, the truth and the life." Thus nearly "the whole world lieth in wickedness," and in a great degree, we may apply the language of the apostle as descriptive of its condition ; " Without Christ, having no hope, and without God !" In the midst of this gloomy scene, the situation of England is elevated and dis- tinguished. Here the word of God is em- inently diffused. Here it is more openly and generally recognized as the standard of divine truth, than perhaps in any other country. Here, through divine mercy vital religion has especially spread, and from this happy land such opportunities may be obtained of diffusing its light, as no where else can be found. England has possessions in every quarter of the world. In Europe, Asia, Africa, Ameri- ca, and in most of the great islands of the globe. Its ships traverse the ocean in every direction. Thus from England, the gospel of God may, and we hope will, be spread through all the earth, and its light to the ends of the world. These things demand the thanksgivings ,and mark the duty of England. So far we may remark, as to the provi- dence of God in the present state of the world : other favorable symptoms will be afterwards noticed. It will have been seen how awfully God lias often executed punishments, upon those nations which have either corrupt- ed or forsaken his truth. He sends " his judgments abroad upon the earth, that the inhabitants thereof may learn righteous- ness." Here it may be objected, how singular is tins | In eveiy great alteration thousands arc sacrificed and centuries move away in bringing forward the change : — why docs he who knows all things, make his own works the theatre on wliich he shows, in his judgments, what infinite wisdom could teach at once, and infinite power immc- ({idtrtij produce. We ought, however, to recollect, that the grandeur of oiir God is one reason for all this. With him "a thousand years are as one day, and one dayasa thousand years." He knows the end from the beginning, and gains no in- formation by whatever takes place. But men are prone to distrust his wisdom, and to form a high idea of the excellen- cy of their oicn. By showing forth to his creatures, the full result of all the va- rieties of their wisdom and their weak- ness, he the more completely displays the purity and efficiency of whatever pro- ceeds from himself. And in the end he will show, that he is " not slack concern- ing his promise he is continually ful- filling his own word, and is hastening the time, when his "way shall be known up- on earth, and his saving health among all nations." If it be further objected, how is the ex- istence of so much evil consistent with divine goodness? Without replying, that this is a necessary consequence of the freedom of will given to our first parents, and shewing that this objection affects natural as well as revealed religion — our ignorance furnishes a sufficient answer : the whole plan is not before us, and therefore not subject to our observation, nor within our comprehension. Perhaps our faculties are too limited to compre- hend all the bearings of this subject. We can only resolve it into " the depth of the riches both of the wisdom and knowledge of God, whose judgments are unsearcha- ble, and his ways past finding out." Secondly — The History of the Church of God. Having taken a very general view of the History of Mankind, we now come to make some observations on the Histo- ry of the Church of God, which it will be seen has ever existed in the world, and generally in the neighbourhood of the most flourishing nations. The members of this church are those who, amidst that apostacy from God, and that wickedness in which the world eve- ry where lies, 1 John v, H), through the influence of the Holy Spirit, receive the instructions which God has made known; look for salvation through the appointed Redeemer ; rely on God's promises ; and spend their lives in obedience to his will. In the observations made on the history of the Church, we shall chiefly confine our attention to the effects which have been produced by the knowledge of the truth, and by means of the Scriptures. SCRIPTURE HELP. The main and only efficient cause of every revival of religion is the effusion of the Spirit of God. The promise must be first fulfilled, " I will pour my Spirit upon thy seed, and my blessing upon thine off- spring," before " one shall say, I am the Lord's, and another shall call himself by the name of Jacob, and another shall subscribe with his hand unto the Lord, and surname himself by the name of Is- rael." Yet whilst this is fully admitted and asserted, it may be useful to consider the means by which that Spirit usually works on the hearts of men. Let the reader then bear in mind what has been said respecting the value of the Bible, (ch. i. and ii,) and it will be ob- vious that such a means, when brought into full exercise, is calculated to produce the greatest moral effects. We think, therefore, it may be safely asserted, that Divine Revelation has, through the influence of the Holy Spirit, ever been the great means of keeping alive true religion in the world : by rev- elation here meaning, not merely a writ- ten or printed Bible, (as for upwards of 4000 years the complete Bible was neith- er written nor printed) but the truth which is revealed in the Bible. The observations on this part of our subject naturally divide themselves into the Period before Christ came into the world, and the Period 6ince his coming. 1. The Period before Christ came, Adam had no sooner fallen, than the compassion of God was manifested in giving the promise of a mighty Deliverer, who should destroy the power of Satan ; and Sacrifices seem to have been imme- diately appointed as emblems of the great sacrifice of Christ. Gen. iii, 21. iv, 4. It pleased God to manifest himself sensi- bly to the Patriarchs from time to time ; and Adam, Seth, Enoch, &c. conveyed down from age to age the great truths of God. The obedience of Noah to the Divine will is very observable. Commanded to build an ark for the saving of his family, he in faith begins, and steadily proceeds to carry on this work, till it is completed. Thus men in genera] were long warned befqre-hand of the danger of disobedience ; their attention was powerfully called to this servant of God, and though doubtless he was much ridiculed and opposed, he was an eminent preacher of righteous- ness, and the light of his example n.ust have shone far and wide. His faith and obedience were abundantly rewarded. The Church of God was preserved, *n the posterity of Shem the son of Noah among whom, till the word of God was committed to writing, men had full op- portunity of ascertaining all the truths that were needful for them to know. We have another striking example of faith and obedience in Abraham, who, at the command of God, left his country and his father's house. His character was proved by many trials, and he be- came the father of the faithful, anl in his seed all the nations of the earth were to be blessed. In his posterity, the truths of God were known, and we see, from time to time, in their history, that they trusted in the God of their fathers, and believed the promises made to Abraham. Hence Jacob and Joseph gave command- ment that their bones should be carried up to Canaan, believing that God would bring their posterity thither from Egypt. The situation, character, and life of Jo- seph again brought the truths of God before the kingdom of Egypt and other nations. To the Jews were committed the ora- cles of God, and amongst them we have an opportunity of discovering the effect of this divine word from time to time. The books of Moses were completed just before his death. Dent, xxxi, 24. Many exhortations were interspersed, requiring the Jews to keep the word of God in their hearts. Their kings also were directed to write copies of it when they came to the throne. The Penta- teuch was committed to Joshua with that solemn direction — c< This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night." Joshua i, 8. Mankind had never before had a written revelation. We may easily conclude that Joshua at- tended to the direction given to him, and encouraged others to do the same. Few generations of Israel were more obedient to God, than that immediately succeed- SCRIPTURE HELP. 93 ing the death of Moses. " They served the Lord all the days of Joshua, and all the days of the elders who outlived him — and though much of this may- be attributed to the miracles they had seen, yet many of those miracles were wrought to confirm the law of God. In the times of David , and Solomon there was another great revival of relig- ion, and the canon of Scripture was much enlarged. When we see from the Psalms, how continually David medita- ted in the word of God, and exhorted others to do so too, we may justly attri- bute much of this revival to the power of that word. The inspired volume gradually in- creased by the writings of the prophets, by whose ministry religion was kept events of the Jewish history were also calculated to call the attention of sur- rounding nations to them. The plagues inflicted on Egypt ; the destruction of the Egyptians in the Red Sea ; the con- quest of Canaan ; the glory of Solomoms reign ; the destruction of the Assyrian army ; the dispersion of the Jews in their captivity ; the exalted situation of Nehemiah, Daniel, and other characters eminent both for talents and piety ; with many circumstances, equally marking the hand of a peculiar providence, would all naturally excite the attention of the world to a people so distinguished. It must sometimes have been said, " This great nation is a wise and understanding people, for what nation is there so great who hath God so nigh them. — Deut. iv. from utterly perishing. In the time of; 6. We may indeed observe the effect of their situation and character incidentally shown at different times and in various ways. A mixed multitude went up with them out of Egypt. The queen of She- ba came to hear the wisdom of Solomon. The king of Syria sent to Israel to have Xaaman healed of the leprosy. The king of Babylon hearing of Hezekialrs miraculous recovery, sent letters to him. We occasionally hear of proselytes. How remarkable, in the view we are con- sidering, is Nebuchadnezzar's decree ! Dan. iv. Wise men came from the East to the birth of Christ. The eunuch of Queen Candace came from Ethiopia to worship at Jerusalem. All which things tend to show that the light of truth was not altogether confined to the Jews. At length Jesus Christ, the promised deliverer, the great light of the woild, the revealer of the will of God, in its most eminent sense, he of whom the word of God chit ll y testifies, and by tin- inspiration of whose Spirit it was written, appeared at the time foretold, and at a period when the state of the world af- forded many advantages for the promul- gation of his Gospel. '2. The Period iitlCi the Birth of Christ. Few things are more calculated to show the value of the Scriptures than Christ's attention to them during his ministry on < nrth. He refli&ted tempta- tion by quoting them. In his disCOUIM Hezekiah an extensive reformation took place. He exhorted his subjects to keep the law of God, and the Levites " taught the good knowledge of the Lord." 2 Ch. xxx. '2'Z. Again, in the time of Josiah the book of the law, which had been lost, was found and read before him. 1 Kings xx. He was much affected by it, and caused it to be read before all the people . in the house of the Lord, by which means they were induced to enter into a covenant with God and forsake idolatry. We may observe similar effects from the same cause in the time of Nehemiah. Ezra and his companions read the book of the law to the people. Neh. viii, 8. 9. And what contrition, what penitence, and what prayer it excited ! The princes, the priests, and the Levites again made a eo\ mailt with God and sealed it. We have briefly noticed the effects of the truth amongst the Jews themselves, h t Bf now point out some of the efforts of their being set apart for God, as it respected other countries. The Jews formed a visible Church, " holding forth the word of life" to man- Mad in l'< neral. Judea seems to have been j» cnliarly adapted (from its central situation, and as placed between the two ureal kiiiL'iloins of Assyria and Egypt) t" lu the country of a people, who, as possessing the true religion, were to lie the light of the world. The various 94 SCRIPTURE HELP. he constantly appealed to them, and ex- pressly commanded his disciples to search them. He asserted that every jot and tittle was to be fulfilled ; and that heaven and earth should pass away but his words should not. His apostles followed his steps. At the opening of their ministry on that memorable day of Pentecost, when about 3000 souls were added unto them (see Acts ii,) they brought before the Jews their own Scriptures, by which the peo- ple, being convinced of their sins, under the influence of the Holy Spirit, gladly received the word, and embraced the Gospel. The Apostles, by their own writings, completed the sacred volume, and warmly commended those who search the Scriptures, to ascertain the truth of what they preached. Thus the word of the Lord went forth from Jeru- salem, and the nations of the earth were converted to Christianity. Soon, however, the doctrines of the Gospel became gradually corrupted and adulterated by the additions of men, in consequence of their neglecting the Bi- ble ; and it might easily be shown that the occasional revivals which took place, were either caused by, or accompanied with, an attention to the word. At length Popery and Mahometanism almost universally prevailed over those coun tries where Christianity had flourished It was a feature of the corruption of those times which deserves our notice, that the Bible and especially the original Scriptures, were almost lost. The foun- tain of light being taken away, and en- tirely kept from the people,, no wonder that darkness followed. God, however, who by his Son declared that the gates of hell should never prevail against his Church, by his providence fulfilled this declaration, and raised up those who maintained his truth even in the midst of the darkest ages. — There ever were witnesses, though often prophesying in sackcloth. In our own country Wick- lirTe shone as a bright light ; his mind had been illuminated by the word of God ; for the sake of that word he suf- fered much ; he translated it for the ben- efit of his own countrymen, and many thereby received the knowledge of the truth. That which, however, is pre-eminently and deservedly called the reformation, strikingly shows the efficacy of the word of God, in bringing men to the knowl- edge of the truth, and when persever- ingly and steadily set before them, caus- ing a general revival of religion. It was not by human power or influ- ence that Luther prevailed, but simply through the mighty energy of the pure word of God. The great truths of the Bible were gradually diffused by him. He says himself, " I had the whole body of papists to oppose. I preached, I wrote, I pressed on men's consciences the positive declarations of the word of God, but I used not a particle of force. It is not I, I repeat it, but the divine word, which has done every thing.'''' The reformation in England proceeded in the same way. The reformers were anxious on one hand to translate, recom- mend, and circulate the Scriptures, and on the other hand, the people in general eagerly received the invaluable record in their own tongue. A copy of the newly translated Bible was directed to be fixed to a desk, and placed in all the churches for them, and they assembled in crowds either to read it, or hear it read. It would too much encroach upon our limits to take a survey of the present state of the world. But it may, I think, be safely asserted, that just in proportion as the Bible is circulated, received, and devoutly read, just so much the fruits of righteousness are yielded to the glory of God and the good of man. In those lands where the Bible is little known, there Papal darkness remains: and where the Bible is unknown, there Idolatry and Mahometanism, with their constant at- tendants, cruelty and lust, universally prevail. We may also remark, that whatever true knowledge of God is found, in those countries where false re- ligion is generally received, or true re- ligion is corrupted, may justly be attribu- ted to the Bible. This is particularly ev- ident in the case both of Popery and Mahometanism. SCRIPTURE HELP. 95 The signs of the present times are in many respects peculiar and favourable. There is a growing regard to the sacred volume, as the only standard of doctrine and practice. The word of God is trans- lating into all languages, dispersing among all people, and foreigners unite with us in promoting this great object. We see marks of the fall of Popery and Mahometanism — of the calling of the Jews — and of the word of the Lord go- ing forth from Jerusalem — we see a spirit of union in the Christian Church un- known foi centuries before, and we know that when the disciples of Christ " are all one, the world will believe" his divine mission, John xvii, 21. The attention of Christians is peculiarly directed to promote the spreading of the Gospel, and a general spirit of prayer is excited amongst them — All denominations of Christians are sending out Missionaries — God has given this country extensive maritime power, apparently for the very purpose of sending Christian ambassa- dors to all the inhabitants of the world, Isa. xviii, 1 — 3. — Nor have exertions been wholly in vain. Both Jews and Gentiles have been brought to the knowl- edge of Christ, as the first fruits of the harvest which is to follow. Thus we see all the preparations going forward and extending for some gieat work — the success indeed has been small at present, and may yet continue to be so. it may please God to show the inef- ficiency of other means, and then pecu- liarly to manifest his own power, in giv- ing an unexpected blessing to the exer- tions of his people. He may allow us to prepare the various channels, and may send down a few drops to keep up our hopes ; but it will be evidently his own doing, when u the earth shall be filled with the knowledge of the glory of the Lord as the waters cover the sea," Hab. ii, 11. ''He will make bare his holy arm in the sight of all nations, before all the ends of the earth see the salvation of our God," Isa. lii. — We see enough in the prophecies and promises of the Bible, .uid in the present success also, to teach us to renounce all dependence upon ourselves, to animate us to the most persevering prayers, and to excite our most active exertions in the great cause of the universal diffusion of the truth. It will have been seen from the pas- sages of Scripture which have been quoted, that we are not left to mere con- jecture as to future times. The histori- cal relation of events, indeed in the Scrip- tures, has long ceased ; but, as Edwards has observed,* " there are two ways wherein the Scriptures give account of the events by which the work of re- demption is carried on ; one is by histo- ry and another by prophecy : and in one or the other of these ways we have con- tained in the Scriptures an account of this work from the beginning to the end, an account of the whole chain of great events by which it has been carried on from the foundation soon after the fall of man, to the finishing of it at the end of the world. And it is to be observed, where the Scripture is wanting in one of these ways it is made up in the other. Where Scripture History fails, there Prophecy takes place ; so that the account is still carried on, and the chain is not broken till we come to the very last link of it, in the consummation of all things." Let us, then, consider, Thirdly, The prospect which the Bible affords us of the ultimate Triumph of Divine Truth. We pretend not to prophecy ; nor can we interpret beforehand those prophecies which are at present unfulfilled. But, in general, we are warranted to expect the happy conquest of the truth of God, over anti-christian oppression, and error of every kind. There is a promised pe- riod when the kingdoms of this world shall become the kingdoms of our God, and of his Christ. The spiritual house of God, far more glorious than the splen- did temple of Solomon, is erecting. We doubt not, when the building shall be completed, the necessity of all the prep- aration of materials, the removal of rub- bish, tin; hewing of wood, the squaring of stones, and the erection of the scaf- folding (however unsightly it may now appear) will be fully perceived. It will be manifested that an end, now not alto- fgee EdwardVl History of Redemption Sec also Brown'* Chronology of Redemption. 96 SCRIPTURE HELP. gether understood, was promoted by the inexplicable scenery of past ages, and the awful dispensations of present times. It will be seen that all had a tendency to promote the glory of God, and the wel- fare of those who obey him. In this view, there is a splendid object of hope set before us ; " the Lotd hasten it in his time." What may precede it, we know not. Perhaps, while there is much for us to expect, our fears may -sometimes be excited as to the means by which our hopes will be realized. Sel- dom does any great event take place, but it follows some awful judgment. It seems necessary that the fire of the Lord should devour his adversaries, before he comes to display his glory. Two things are at least clear to us : — our duty to serve God, and the happiness of his servants. We are also cheered by the prospect of the growing increase of their number, till — "all the ends of the earth remember and turn unto the Lord, and all the kindreds of the nations wor- ship before him." In every event, also, whatever commo- tion takes place in the world, the ser- vants of God are safe. "Though the earth be removed, though the mountains be carried into the midst of the sea, the Lord of Hosts is with them, the God of Jacob is their refuge." It is their great desire that the kingdom of God should come, and his will be done on earth as it is in heaven. That kingdom, they know will come ; and that will in every thing shall be done ; and their happiness, being thus secured shall be accomplished. If it be said, that there is now but little prospect that all nations, whom God has made shall come and worship before him, whilst so great a portion of mankind is given to idolatry and sin ; the objection will have no weight, when we consider the power of the Almighty, and the first promulgation of Christianity. We do not at all pretend to fix any precise time when the universal reception of the Gos- pel will take place, but the word of God seems to lead us to look for rapid and unexpected success. — " As soon as Zion travailed, she brought forth her children." Jsa. lxvi, 8. " A little one shall become a thousand, and a small one a strong na- tion." Isa. lx, 22. We have seen the " angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, kin- dred, and tongue and people." Rev. xiv, 6. Now we know that the " word of the Lord shall not return unto him void, but shall accomplish the thing whereto he doth send it." It will, be found, as it ever has been, mighty through God to the pulling down of the strong holds of Satan." We may, then, in the confidence of faith, look forward and refresh our minds by contemplating the scenes of happi- ness which even the lower world will ex- hibit, when all, or the greater part of man- kind, shall become true disciples of Jesus Christ. Nor will the Christian reader be disposed to treat this as a visionary idea. We have prophecies which teach us, promises which encourage us, and pre- cepts which direct us, to hope and pray, and work for such a time. — And though it is a subject in the consideration of which, we may need caution, yet, as Dr. Buchanan remarks, " it is evident from the sure word of prophecy, that there will be a long time of general holiness and peace, which will succeed to the present time of vice and misery; (prob- ably 1000 years) during which, right- eousness will be as common as wickedness is now : and further, that this period is at hand, even at the door." We may believe, that apparently in- surmountable obstacles will then be won- derfully romoved : " every valley exalted, every hill brought low, the crooked made straight, and the rough places plain." The heathen, forsaking dumb idols, shall worship the Lord their God, and receive Jesus Christ as his Son from heaven. The Jews, perhaps restored to their own land, shall submit to their true though long rejected Messiah. Becoming as em- inent for holiness, as they now are for worldliness, they shall be patterns of piety to all around them, so that " many people and strong nations shall come to seek [the Lord of hosts in Jerusalem — and in those days it shall come to pass, that ten SCRIPTURE HELP. 97 men shall take hold, out of all languages of the nations, even shall take hold of the skirt of him that is a Jew saying, '• We will go with you, for we have heard that God is with you." Thus, " the ful- ness of the Gentiles shall come in, and all Israel shall be saved." Let us endeavour to consider the con- sequences that will result from the great mass of mankind embracing the true re- ligion, and being influenced by that love of God, and of their fellow creatures, which comprehends and fulfils the whole law. Our Lord's prayer for his disciples shall be completely answered, they all shall be one, even as he and his Father are one. The increase of the commun- ion of saints will be a delightful effect of this state. The identity of interest, the oneness of mind, the sympathy of feeling and the interchange of kindness, which so peculiarly mark the character and conduct of real Christians one towards another, extended and amplified as they will then be, must produce a vast access- ion to human happiness. Those will be called to places of au- thority who are distinguished by their how much of that which is afflicting about them would be removed, by gener- al and mutual aid, compassion, and sym- pathy ! Each individual applying himself with industry and diligence to the peculiar du- ties of his station, how prosperous, how peaceful, how happy would every nation be ! Population would be amazingly in- creased : " the waste and desolate places would even be too narrow by reason of the inhabitants." Instead of backbiting and malice, wrath and revenge, that Christian Charity, which thinketh no evil, ever active, yet ever humble, ever meek, yet ever firm, would universally prevail. We should have no reason to distrust those with whom we were unacquainted, but every soul would be a kindred brother, and all helping one another forward in the way to eternal life. We may easily suppose, that in such a state God will bless the earth, and the labours of man, with abundant fruitful- ness. We see the effect of Christianity on Europe even now. " The prodigious superiority," says one, "which Europe possesses over Africa, and Asia, is chiefly wisdom and piety, and they will hold | to be attributed to this cause. It is the their situations without envy on one side, or pride or tyranny on the other. Kings will, indeed, be fathers ; and subjects, children, and brethren; living together in unity. " All the officers will be peace — all the exactors righteousness — Ephraim will not envy Judah, nor Judah vex Ephraim." How many things which now distress us, would, in such a case, be banished. '"Nation would no longer lift up the ftword against nation, neither would men possession of a religion which compre- hends the seeds of endless improvement ; which maintains an incessant struggle with whatever is barbarous, selfish, and inhuman ; which, by unveiling futurity, clothes morality with the sanction of a divine law, and harmonizes utility and virtue in every combination of events, and in every stage of existence ; a reli- gion which, by affording the most just and sublime conceptions of the Deity, and of the moral relations of man, has learn war any more. Their swords! given birth at once to the loftiest specu- WOUld bfl beaten into ploughshares, their lation and the most childlike humility, •peart into pruning hooks, and everyone would dwell safely under his own vine and tiL'-tree.v What a blessing to a place is any one man, whose heart is filled uniting the inhabitants of the globe into one family, and in the bonds of a com- mon salvation. It is this religion which, rising upon us like a finer sun, has quiek- with Christian love ; and when many, if ened moral vegetation, and replenished not ;iH. arc ilms influenced, how will evil Europe with talents, virtues, anil exploits, « every kind be diminished ! Supposing that many natural evils, such as, sickness, disease, poverty, unfruitful seasons, and thiiiL's of this kind should Mill continue, 13 which, in spite of its physical disadvan- tages, have rendered it a paradise, the delight and wonder of the woild." 'When Christianity becomes the universal reli- 98 SCRIPTURE HELP, gion, we may well expect a universal par- adise over the whole earth, the antepast of an eternal paradise in heaven. At such a glorious time, let us con- ceive how vast will be human happiness. Christian joy will manifest itself in grat- itude. One continued song of human praise and thanksgiving ascending from every heart, will go up daily as most ac- ceptable incense unto God. Then indeed will be heard, even upon earth, " the voice of a great multitude, as the voice of many waters, and as the voice of mighty thundering, saying, Allelujah, for the Lord God omnipotent reigneth." Who, then, will not fervently pray, " Thy kingdom come, thy will be done, on earth as it is in heaven." The Scriptures, however, show us, Rev. xx, 7, &c. that this happy period will at length expire, and that Satan will be loosed again, for a little season, after which will come the general judgment. In that day alone, shall we be able fully to estimate the amazing worth and im- portance of the Bible. Against the wick- ed it will be an unexpected witness, whose testimony will forever decide their condition. Its precepts will show their transgressions ; its invitations, their utter inexcusableness ; its threatenings, their eternal ruin. Who can tell what it will be to have the whole sacred volume tes- tifying against us? But, on the other hand, the Bible changes its voice towards the righteous^ and to them it will speak nothing but consolation. It will show that their guilt is done away in the Sa- viour. Its threatenings will not reach them, its declarations will acquit them, its promises will secure their eternal bliss. Let us farther consider the particulars of that day as they are sublimely described in the Scripture. In a moment, in the twinkling of an eye, at the last trump, the dead are raised. — The Son of man comes in his glory, and all the holy angels with him, and he sits upon the throne of his glory, and be- fore him all nations are gathered. Every one must give account of himself to God. O how can we now know what will then be the mind of our judge? The Bible declares it to us ! But the judge begins to divide all mankind into two classes, the wicked to go away into everlasting punishment, and the righteous into life eternal. How then, while we have time before us, can we ascertain the rule of his judgment ! The Bible discovers it to us ! But, see, the heavens pass away with a great noise, and the elements melt with fervent heat, the earth also, and the works that are therein are burned up — when all is giving way, when the world is passing from under our feet, on what can we fix oui hopes that is permanent and abiding. — " Heaven and earth shall pass away," says Christ, " but my words shall not pass away. — He that doeth the will of God abideth forever. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." We will conclude with two observa- tions. 1. It has been shown, that in every age, there have been those who knew, loved, and served their Creator, and we have seen that they alone will be eter- nally blessed. There are such characters now living. How important then for ourselves is the enquiry, do I belong to the number ? No question is of greater consequence to us. O let us not shrink from it, let us not throw it aside, or put it off, but rather sift it to the bottom, for if we are wrong, it is not yet too late to amend. In pursuing this enquiry, no book can give us such genuine informa- tion as the word of God. 2. What a wonderful book is the Bi- ble, which through the divine blessing, has effected so much good in the world, which declares to us such awfully im- portant truths, and which opens such prospects before us ? Let us be thankful that the inestimable treasure, preserved safe through so many ages and so many dangers, is still in our hands; let us see that it has its full effect upon our own hearts, and do every thing we can to dis- perse it " unto all people, nations and languages, that dwell in all the earth." PREFACE TO TREATISE ON PRAYER. The acceptance which it has pleased God to give to the " Scripture Help," and the testimonies which the writer has received of benefit derived from that work, have induced him to endeavour to call the attention of Christians, and particularly the young, (for whom he wishes to be considered as especially writing,) to another most important means of grace. It seemed also peculiarly needful to press the duty of prayer now ; for it appears to the writer to be one of the dangers of the present reviving state of the Church, that men gain knowledge without corresponding feelings ; they are tempted to make a profession of religion, and talk about it, while, it is to be feared, the more retired and all-important duties of devout prayer, meditation, self-examination, and reading the Scriptures, are neglected. He has felt a personal advantage in his former Treatise, from its imposing on him an additional obligation to the study of the Word of God. He hopes for a similar benefit in the present publication. His various public engagements have indeed left him little leisure for a work of such importance; but it appeared to him better to do good, even though it be done in an imperfect manner, than not to do it at all. In a treatise on that which has so often engaged the attention of Christian wri- ters, new sentiments can neither be desired nor expected. The direction — "ask for the old paths, where is the good way, and walk therein, and you shall find rest for your souls," is well applicable here. The writer willingly availed himself of the ideas suggested by any former author. He would, however, observe, that it is not the knowledge of the duty, but the grace of prayer which is the great thing that we should desire to attain. He has often had occasion, in the course of writing this book, to feel that it is much ea- sier to know how to pray, than really to pray. The grace of prayer is a divine gift of far more importance than the mere knowledge of all parts of this duty, or the ability to perform it before man. If some are disposed to think, that lie has in any instance set the standard of de- votion too high, Ik; would say, that he lias endeavoured to follow the Scriptures; and though he feels that this necessarily often condemns both himself and Chris- tians in general, it. appeared his duty not to lower the standard on that account, but rather to explain it, and press it the more, that the perfection of the rule might lead himself and his readers more simply to the Saviour for pardon, peace, and strength. Some may, indeed, on the other hand, think, that by not setting the Standard high enough, he has often proved his own want of devotional feeling. He is ready here to submit to those of more experience in the Christian life. 100 PREFACE. It would have been easy to have enlarged many parts ; but the object was to bring forward only the most obvious and useful observations that occurred. Though prayer is that duty which especially declares the guilt and weakness of man, and the grace and power of God j yet there is danger in pressing any posi- tive duty, and particularly that of prayer, lest we should in any measure foster and encourage that self-righteousness which is so natural to the human mind. The writer has endeavoured to guard against this evil. Without prayer, indeed, no man possesses spiritual life ; yet we are not saved by our prayers ; the ability to pray is rather a part of that salvation which Jesus Christ has obtained for us. It may be thought by some, that parts of this work are little more than a col- lection or bringing together of texts of Scripture. This will not, it is presumed, be an objection to the majority of his readers ; and it may be said, if it need an ex- cuse, that the author felt, that when he could quote a passage of Sciipture in sup- port of any sentiment, he then knew that he was on secure ground. The Scrip- tures are also very full on this subject; so that an arrangement of those passages which relate only to prayer, would form no inconsiderable volume. The congregation attending in the afternoon at Wheeler Chapel, Spital Fields, will remember the leading outline of a considerable part of the following Treatise, as coming in the course of sermons which the author preached to them on the sub- ject of prayer. He now affectionately submits to their attention, in a more en- larged state from the press, those motives and directions for this duty which he de- livered to them from the pulpit. The author ventures to suggest to heads of families, that parts of this work might furnish suitable reading for family instruction on Sundays. If the reader should obtain any benefit from this work, and be excited to pray more constantly and devoutly, the writer would earnestly ask an interest in those prayers, that he himself may live in the practice of that duty which he has been endeavouring to teach others. May every reader also join him in entreating the Author and Giver of every good gift, to grant his blessing to this attempt to induce others to pray more continually and more fervently ; to aim at living in abiding communion with the Father of Spirits. E. B. Salisbury Square, Nov, 18th, 1819. TREATISE ON PRAYER. CHAPTER I. On the Nature and the Duty of Praijer. Men in general think it an honour to be admitted into the company of those who are distinguished by their rank, their power, or their attainments. They feel it a privilege to converse with a man of the first consequence in the state, a man eminent in wisdom or knowledge, or the monarch of a mighty empire. A Chris- tian justly reckons it no small privilege to be permitted for a season, to associate with a person of peculiar piety. And if, while the greatest good may be obtained from a distinguished person, there be only a limited time in which we can go to him, 1 the importance of using an opportunity that is offered, is evidently greatly in-1 creased. If we can say " now the way of access is open, but it will soon be closed ; now you may hold converse, and get intimately acquainted with him ; you may obtain all you want ; you may se- cure a lasting interest in his affections ; he has invited you to come to him, and you will never have this privilege offered again : surely, no other argument need be urged, to induce a man wanting his help to go to him, without delay." When the Lord of Glory dwelt on earth, we often read of the great multi- tudes who assembled together and crowd- ed around him, to sec and hear him. On one occasion, we find even a rich man, Zaceheus, unable to approach him, and climbing a tree to have a transient glimpse at io remarkable a character. Had we lived at that time, and possessed any tiling of our present knowledge, we should doubtless have thought it a high honour to be in his company, and, like Mary, sit at the feet of Jesus, and hear his words. This privilege was counted the more valuable in seasons of difficulty. When any were in sickness, or danger, and be- lieved that if they could see our Lord he would help them, they then desired his presence with peculiar earnestness. When Lazarus is dying, then his sisters send a special message to their Lord. When the disciples are in the storm, they awaken him, saying, " Carest thou not that we perish?" When the people are sick, they break through the roof of a dwelling to come to him ; or press through the crowd to touch the hem of his gar- ment. It is the nature of prayer, that it gives to needy and sinful men, in the limited time of this life, every day, yes, every hour, this great privilege of access to the King of kings and Lord of lords, to the Most High and the Most Holy, and this with the utmost freedom and confidence ; the access not merely of a servant to a master; or a subject to a king: but of a child to a tender parent. Prayer is, then, a holy intercourse with God. — "It is," as the martyr Bradford expresses it, "a simple, unfeigned, hum- ble, and ardent offering of the heart be- fore God, wherein we cither ask tilings needful, or give thanks for benefits re- ceived." Acceptable prayer is the desire of the heart offered up to God through the influence of his Spirit, in the name of his Son Jesus Christ, for things according to his will, and in confidence that he hears us and will answer us. There is no prayer without the exercise of holy and suitable dispositions and affections.* "Tin" true worshippers," says our Lord, "shall wor- I 102 ON PRAYER. this and the future world. Infinite and glorious are the subjects of this holy communion between God and his saints." Mrs. More observes, " Prayer is a term of great latitude, involving the whole compass of our intercourse with God. St. Paul represents it to include our ado- ration of his perfections ; our acknowl- edgment of the wisdom of his dispensa- tions, and of our obligations for his ben- efits, providential and spiritual j the avowal of our entire dependence on him, and of our absolute subjection to him ; the declaration of our faith in him ; the expression of our devotedness to him ; the confession of our own unworthiness, infirmities, and sins ; the petition for the supply of our wants, and for the pardon of our offences, for succour in our dis- tress, for a blessing on our undertakings, for the direction of our conduct, and the success of our affairs."* " Prayer," says the same writer, " is the application of want to Him who only can relieve it. It is the urgency of pov- erty, the prostration of humility, the fer- vency of penitence, the confidence of truth. It is not eloquence, but earnest- ness ; not the definition of helplessness, but the feeling of it ; not figures of speech, but compunction of soul. It is prayer. Uniting with others, in the most! the " Lord save us, we perish," of drown- ship the Father in spirit and in truth, for the Father seeketh such to worship him." Prayer is not the mere posture of the body. — A man may kneel till he wear out the stones ; like the Mahomedans, he may put himself into every variety of posture, throw himself on the earth and lie in the dust; like Ahab, he may put on sackcloth and ashes ; or, like the monks of modern times, kneel till his knees become horny, and yet never pray at all. It is not the mere expression of the mouth. — A man may repeat a hundred times in a day that comprehensive and affecting prayer which our Lord has taught us to use ; or he may say, " My soul thirsteth for thee, my flesh longeth after thee," and yet not offer up one pray- er unto God. It is not the mere invention of the mind. — Many have a peculiar gift of prayer in this respect, and can pour out fluently, perspicuously, and at length, a form of words ; but, both the mind and the tongue may be thus employed, while the heart neither feels the sentiments ex- pressed, nor longs for the blessings im- plored. Nor is the mere act of joining in fam- ily, social, or public worship, acceptable earnest petitions, where your own heart is unmoved will avail you nothing. All these things may be as the mere husk and shell without the kernel ; the body without the spirit. God expects the desire of the heart. Your devotions should be a sacred bond knitting the soul unto God, a holy converse with him. Dr. Watts thus expresses himself on this subject : — " When a holy soul comes before God, he has much more to say than merely to beg. He tells his God what a sense he has of the divine attri- butes ; and what high esteem he pays to his majesty, his wisdom, his power and his mercy. He talks with him about the works of creation, and stands wrapt up in wonder. He talks about the grace and mystery of redemption, and is yet more filled with admiration and joy. He talks of all the affairs of nature, grace, and glory. He speaks of his works of providence, of love, and vengeance, in ing Peter ; the cry of faith to the ear of mercy."* This is acceptable prayer. But how often are our devotions a mere form to satisfy our conscience ? We know it is our duty to pray ; we know that none go to heaven but men of prayer ; we have been taught to pray in our youth, and therefore we go through the out- ward form ; but is it not too often without the inward motion and desire of the heart towards God ? Let us remember, that the mere form is not only unprofita- ble to the soul, but brings guilt upon it ; and when trusted in, is a dangerous de- lusion. It may gain us a religious name in the world ; it may pacify an alarming conscience for the moment ; but it gains nothing fiom God. Our Lord says, " This people draweth nigh unto me with their mouth, and honouretlf me with * Sec Essay on St. Paul, vol. ii, p. 227. ON PRAYER. 103 their lips, but their heart is far from me and what follows ? — u in vain do they worship me.1' From this description of the nature of prayer, it must be obvious, that with the gift of " the spirit of grace and supplica- tions," two things are essentially neces- sary to enable us really to pray. 1. The knowledge of our wants. — As the needy only will stoop to ask for alms, so a real, deep, and abiding sense of our indigence is the first spring of a true and earnest desire to obtain help from God. The prodigal son thought not of returning to his father till reduced to wretchedness and misery. When David says, " 1 am poor and needy," he then earnestly prays, " Make haste unto me, O God, thou art my help and my deliv- erer." While we think we can help our- selves, and get through our difficulties by our own means, we are little disposed to pray to God. The Laodicean Church could not be much in the spirit of real prayer, however it might abound in the outward form, when our Lord had to say of it, u Thou sayest, I am rich, and in- creased with goods, and have need of nothing, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked." Come to the throne of grace to get, and not to give. Bring your wants, and not your fulness. And if you have no feeling of your spiritual poverty and necessity, let your first pray- er be for this feeling. 2. Faith in the being- and goodness of God. The prodigal thought on his father's riches and bounty, and returned i 10 him. " He that cometh to God must believe that he is, and that he is the re- wanler of them that diligently seek him." He who has not a scriptural knowledge of God, or who thinks him a hard and austere master, will never feel disposed rightly to approach him. It is faith, the gift of God, realizing the views given us in the Bible of the immensity, power, wisdom, all-sufliciency and goodness of God, of his being ever present, and of the way of access by Jesus Christ, which excites the heart to draw near to him in full confidence that he hears us, and loves us, and will help us. And what duty can be more delightful than thus to come to God as an almighty, compassionate, and reconciled Father in Christ Jesus, in the full conviction that he loves us, and, because he loves us, win deny us nothing that is for our good ? The nature of prayer is, however, bet- ter known by experience than by any description. One who had just begun to be in earnest about religion said, " I was most affected with the difference which I found in my prayers. I had never thought of doing any thing more than outwardly repeating a form ; but I was surprised to find how God enabled me in my private devotions, earnestly to ask, in the name of his Son, those mercies which I needed, and really to desire those things, which I had before only formally expressed." Many arguments might be urged to show the duty of prayer : but we will confine ourselves to some plain ones. Prayer is a natural and reasonable act for human beings. The first feeling of the mind, and the natural expression of that feeling in any sudden and alarm- ing emergency and distress, is an act of prayer to God. Jonah i, 5, 6. It ' is natural and reasonable, for man is not an independent being ; he is created by another, and he is altogether dependent on his Creator. It is our truest wisdom to know, and our best interest to act upon this truth. It is our highest happiness to delight in him, by whose skill, power, and love, we have every faculty given, and continued to us. Prayer is the sim- plest and plainest expression of depend- ence, and the most obvious way of ob- taining help from God our Creator. — Hence men in all ages and in all nations, have in one way or other offered up prayer. Prayer is an act of homage, justly due from us to the great Governor of all. We thereby adore him, who only has a right to our adoration. It is a special part of that honour and service to which lie has every possible claim. He ought to be acknowledged as the Author and Giver of every good gift. Thereby wc glorify his wisdom, as knowing all things, his power, as able to extricate us from every difficulty, his goodness, as willing to assist us, his all-sufficiency, to meet 104 ON PRAYER. every want, his mercy, as pitying our misery, and his forbearance, in pardon- ing all our sins. In short, what attribute of God does not prayer acknowledge and honour, and how manifestly does it tend to maintain a constant, and lively, and general impression of his supreme ex- cellence and glory. God has expressly commanded us to pray to him. Our Lord says, " Ask and it shall be given you." He declares, " men ought always to pray, and not to faint." St. Paul also exhorts, "I will therefore that men pray every where, lifting up holy hands. Testimonies to this effect might be multiplied. The great God, then, that made heaven and earth, and before whom you must stand in Judgment, plainly requires you to worship him. The relations by which God has re- vealed himself to us, shoio this duty. He is a Father, and gives us " the spirit of adoption, to cry, Abba, Father." Chil- dren should -«at go to their father to ask of him a supply of their wants, and to tell him all that they feel and enjoy. Jesus Christ is the way of access to God ; a Mediator to interpose in our behalf, and a High Priest and Intercessor to offer up our supplications : the Holy Spirit also assists our prayers, making intercession for us. These relations are specially re- vealed for our use, and are mainly im- portant with reference to prayer. A peculiar title therefore given to God is, " O Thou that hearest prayer." There are severe threatenings against those who neglect this duty. The Psalm- ist says, " Pour out thy wrath upon the kingdoms that have not called upon thy name." Daniel (ix, 13, 14,) ascribes the evil that came on the Jews to their neg- lect of prayer. Those were to be cut off, £C who turned back from the Lord, and those that have not sought the Lord." It is the character given of the wicked, " who are far from God," that they " call not upon the Lord ;" and of the hypo- crite, that " lie will not always call upon God." He may, perhaps, in a time of trouble, seek God's help j but he neglects it as his daily duty. The duty of prayer may be farther proved from the practice of holy persons. -\ I need not do more than enumerate those - of old. Abraham, Gen. xviii, 22 — 32; xxi, s 33 ; Isaac, Gen. xxiv, 63 ; Jacob, Gen. I xxxii, 24, 28 ; Hosea, xii, 3, 4; Moses, 1 Exod. xxxiv, 28 ; Jabez, 1 Chron. iv, 10 ; I David, Ps.lv, 16,17; Elijah, James v, 17; - Daniel, ch. vi, 10; Paul, Acts ix, 11; Rom. i, 9 ; Eph. i, 15, 16 ; Phil, i, 3, 4; > 2 Tim. i, 3 ; Peter, Acts x, 9 ; with many [ others : or those holy women, Rebecca, , Gen. xxv, 22 ; Hannah, 1 Sam. i, 13, 14 ; > Anna, Luke ii, 38 ; and others to show I that they lived in prayer. And why is , their devotion recorded? not for their i glory, but as examples for us. The man i of much prayer resembles those Patri- archs of old, who " walked with God," and has something of their privileges, to whom God manifested himself in the flesh, and with whom he conversed on earth. Not to dwell on these, let us look i to our Lord himself, whose example is * especially set before us to be followed. Few parts of his character are more plainly exhibited, than his constant re- gard of this duty. The reader is referred to the following passages : Matt. xiv. 23 ; Mark i, 35 ; vi, 46 ; Luke v, 16, 26 ; vi, 12 ; xxii, 39—45 ; Heb. v, 7 ; vii, 25. Prayer is also an indispensable means to be used in order to obtain spiritual blessings. The good things of this life are given indeed indiscriminately to good or bad men: God thus showing how lit- tle value we ought to set on those things which the wicked often abundantly pos- sess. But grace and pardon, mercy and salvation, are promised expressly to those who pray.