language, by ordering us to abstain from fleshly lusts, which war against the soul. That our blessed Saviour should clothe in metaphor, and parable, the doctrinal part of his institution; and also the offensive circumstances that were to attend it, as the call of the Gentiles, and the abolition of the Jewish ceremonies-is not surprising. But why he chose to clothe his precepts in the same figurative and proverbial garb, is not so easily accounted for. The case seems to be, that as our Saviour's preaching was confined to the Jews, his language was adapted to them. His precepts, thereforehis parables—his exhortations, and reproofs, were all tinctured with Jewish phraseology; which his apostles, who preached to the Gentiles, wholly laid aside. This variation of style between the gospels, and epistles, appears so far an argument for the truth of Christianity, as it shows a continued scheme-a connected plan of instruction according to the intention of the gospel, designed first for the Jews, and afterwards for the Gentiles. It affords, likewise, good instruction to the present ministers of the gospel to be careful in suiting their language to the intellect of their hearers. XCV. They that use the world as not abusing it. WHAT is this abuse, cries the libertine, against which we are here cautioned? I know of no abuse. As God hath given us passions, and appetites; and objects, at the same time, to gratify them, why should that gratification be called an abuse? Because God gives you only the use, and points out to you the mischief of the abuse; against which he guards you by giving you reason, and other assistances. But why should this abuse exist? replies the libertine. Or why are not our passions and appetites limited by the use? Why are they not naturally abridged, if the abuse be so dangerous? In short, why are they adapted to a more extensive use of those things, than that in which we are indulged? Why? Why? why to try whether you have gratitude to God for the use, by abstaining from the abuse -to try whether you trust in him, or in the world -to give you the power of obtaining a command over yourself—and to give you the liberty of acting like a rational creature, which you could not do without a choice of objects. XCVI. The spirit is willing; but the flesh is weak. THIS is one of those mild, compassionate apologies of the gospel for sinful man. The spirit makes efforts; but they are too often ineffectual through the weakness of the flesh. But now, my brethren, this is an apology, which we must never make for ourselves. Our hearts are so casuistical, that he who should plead the willingness of the spirit before God, in excuse for the weakness of the flesh, would most probably add presumption to his other faults. Let us thank God that a gracious Saviour may sometimes see reason for making this kind apology for us; but instead of making it ourselves, let us employ our best endeavours to deserve it. Esteeming XCVII. Esteeming the reproach of Christ greater riches than the treasures of Egypt.-Hebrews, xi. 26. THE world, in general, thinks the rules of the Gospel so strict, that, by a sort of common compact, it has formed a more commodious religion for itself. Christianity, it is true, is the basis of this religion. The name of Christianity is still preserved the sacraments are still in use—and religious assemblies are now and then frequented. All these things are outward performances and require little trouble. But when we come to enquire into nicer matters into the purity of thoughts into the rectitude of motives-into heavenly-mindedness, and contempt of the world -the fashionable religion we have adopted, revolts from all this as incompatible with those scenes of pleasure and amusement which men would willingly persuade themselves the gentleness of religion allows. This liberal mode of religion is very fascinating. It serves God, believes in Christ, and enjoys the pleasures of life, with great comfort all together. VOL. II. H H Now |
