XCIV.

Thefe things have I fpoken to you in proverbs.— John xvi. 25.

HOEVER reads the fcripture with attenti

WHOEVER

on, must see a very remarkable difference between our Saviour's manner of delivering in. ftruction, and that of the epiftolary writers of the new Teftament. The former is often parabolical, full of proverbial expreffions, frequently alludes to Jewish cuftoms, and abounds in Hebrew modes of speaking. The latter are commonly more fimple, and ufe few allufions, which are not obvioufly intelligible. Thus for inftance, our Saviour orders us when we are buffeted on one check, to turn the other; which St. Paul puts into a plain drefs by ordering us not to be overcome of evil, but to overcome evil with good.-Again, If thy right hand offend thee, fays our Saviour, cut it off: or, if thy right eye offend thee, pluck it out: which inftruction St. Paul gives us in plain language, by

ordering

ordering us to abstain from fleshly lufts, which war against the foul.

That our bleffed Saviour fhould clothe in metaphor, and parable, the doctrinal part of his inftitution; and alfo the offenfive circumftances, that were to attend it, as the call of the Gentiles, and the abolition of the Jewish ceremonies-is not furprizing. But why he chofe to clothe his precepts in the fame figurative, and proverbial garb, is not so easily accounted for.

The cafe feems 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 phrafeology; which his apoftles, who preached to the Gentiles, wholly laid afide.

This variation of ftile between the gospels, and epiftles appears fo far an argument for the truth of chriftianity, as it fhews a continued fcheme-a connected plan of instruction, according to the intention of the gospel, defigned firft for the Jews, and afterwards for the Gentiles.

It affords likewife good inftruction to the prefent minifters of the gofpel to be careful in fuiting their language to the intelle&t of their hearers.

They

XCV.

They that ufe the world as not abufing it.-1 Cor.

vii. 35.,

WHAT is this abufe, cries the libertine, against

which we are here cautioned? I know of no abufe. As God hath given us paffions, and appetites; and objects, at the fame time to gratify them, why fhould that gratification be called an abufe?

Because God gives you only the ufe, and points out to you the mischief of the abufe; against which he guards you by giving you reason, and other affiftances.

But why should this abuse exist, replies the libertine? Or why are not our paffions and appetites limited by the ufe? Why are they not naturally abridged, if the abufe be fo dangerous? In fhort, why are they adapted to a more extenfive ufe of thofe things, than that in which we are indulged. Why? why to try, whether you have gratitude to God for the ufe, by abstaining from the abuse-

to

to try whether you truft in him, or in the world-tⱭ give you the power of obtaining a command over yourfelf-and to give you the liberty of acting like a rational creature, which you could not do, without a choice of objects.

The

1

XCVI.

The Spirit is willing; but the flesh is weak.-Matthew xxvi. 41.

THIS is one of thofe mild, compaffionate apo

logies of the gospel for finful man. The fpirit makes efforts; but they are too often ineffectual through the weaknefs of the flefh.

But now, my brethren, this is an apology, which we must never make for ourselves. Our hearts are so cafuistical, that he who should plead the willingness of the fpirit before God, in excufe for the weakness of the flesh, would moft probably add prefumption to his other faults. Let us thank God, that a gracious Saviour may fometimes fee reason for making this kind apology for us; but instead of making it ourselves, let us employ our beft endeavours to deferve it.

Efteeming