XVIII.

The Scribes and Pharifees fit in Mofes's feat. All, therefore, what they bid you obferve, that obferve and do but do not after their works; for they fay, and do not.-Matt. xxiii. 2.

THIS is a very fevere censure of a very corrupt priesthood-a priesthood that gives inftruction, without example. How far this cenfure of the Scribes and Pharifees characterizes the minifters of our church, I fhould not wish to investigate. Numbers, no doubt, there are, who add example to precept: at the fame time, we Το fear there are many who say, and do not. instruct, is an easy matter.

There is ready ac

cefs, in this enlightened age, to inftruction of various kinds, which may be easily given at fecond hand; and Mofes's feat may

well

be very filled. But a holy example is a different matter. Here we cannot draw from others, as we may topics of inftruction. We must draw all from ourselves; and if future confiderations have no weight with us, let us at least confider the fcandal of talking and acting in different ways, and thus continually giving ourselves the lie.

XIX.

This people honoureth me with their lips; but their heart is far from me.-Matt. xv. 8.

THIS was fpoken of the Scribes and Pharifees,

whofe religion went no farther than their lips.But it was the application of a prophecy, which may extend to this people, or that people, or any people, who treat God with their lips, and not with their hearts. More or lefs, all our prayers, alas! come under the prophet's cenfure. Who can keep his devotion fo guarded, as never to fuffer his thoughts to idle abroad? But when we keep the best guard upon them we can, in driving out all intruding thoughts, it may be hoped we may in a great degree escape the prophet's cenfure. He only is the guilty perfon, who deliberately makes the time of his devotion a time for thinking over any fubject which may then occupy his thoughts-who can settle an account, in his mind, at church, or adjust the terms of a bargain-and have his lips alone in God's fervice.

XX.

What is a man profited, if he should gain the whole world, and lofe his own foul?-Matt. xvi. 26.

WE fee how highly our blessed Saviour estimates the foul of man. All the gratifications which the whole world can afford, he tells us, are nothing in the comparison.-What then shall we fay of the folly of thofe men, who fell their fouls, in a manner, for nothing-for a few of the fugitive and guilty pleafures of this world? What fhall we fay of him, for inftance, who fells his foul for a little knavifh gain?-or of him, who fells it for the pleasure of getting drunk ?— or, for the pleasure of curfing and fwearing?or, for any other of the fhort-lived pleasures of this world? For all these wretched commodities, we know, the foul of man is often bartered.Let us then be afhamed of fo ruinous a trade and take care to preferve faithfully fo noble a depofit as the foul of man, which our Saviour thought was more valuable than even the whole world of inanimate nature.

e;

XXL

Chrift died for our fins, according to the fcriptures. 1.Cor. xv. 3.

THE fatisfaction of Chrift for the fins of mankind, fays the objector, is a very wonderful doctrine.

No doubt, it is.

But I can entertain no idea of it.

How is it poffible you should?-It is one of those great points in the hands of God, which man cannot understand; and you have only to qualify yourself for receiving the benefit of it.

But how can I believe what I do not underftand?

On the credit of others. You furely on that foundation believe many things, which you do not understand. You believe that the tides of the ocean are governed by the moon: but you do not understand that truth; nor know any thing of it, but what you believe on the credit of others. You believe the wine is good, though Сс

VOL. IV.

it

it is not yet landed; and you know nothing of it, but what you believe on the credit of your wine-merchant. You take a long journey, though you know nothing of the roads, the inns, or the distance, but what others have told you.—The atonement of Chrift is mentioned over and over in fcripture. If, therefore, you pay the fame credit to scripture which you do to a wine-merchant, or an inn-keeper, you will believe it.The question, therefore, immediately fubfides into this point-We must either totally give up fcrip. ture, or believe in the atonement of Chrift..