XCIV. Thefe things have I spoken to you in proverbs.John, xvi. 25. WHOEVER reads the fcripture with attention, 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 customs, and abounds in Hebrew modes of fpeaking.-The latter are commonly more fimple, and use few allufions, which are not ob viously intelligible. Thus for inftance, our Saviour orders us when we are buffeted on one cheek, to turn the other; which St. Paul puts into a plain dress 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 me taphor, 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 fo 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 precepts therefore-his parables-his exhortations, and reproofs were all tinctured with jewish phraseology; which his apostles, 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 christianity, as it fhews a continued scheme-a connected plan of inftruction, according to the intention of the gospel, defigned first for the Jews, and afterwards for the Gentiles. It affords likewife good inftruction to the prefent ministers of the gospel to be careful in fuiting their language to the intellect of their hearers. XCV, They that use 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 abuse. As God hath given us paffions, and appetites; and objects, at the fame time to gratify them, why fhould 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 affistances. But why fhould this abufe exift, replies the libertine? Or why are not our paffions and appetites limited by the ufe? Why are they not naturally abridged, if the abuse be fo dangerous? In fhort, why are they adapted to a more extensive use of those things, than that in which we are indulged. 15 Why? Why? why to try, whether you have gratitude to God for the use, by abstaining from the abuseto try whether you trust in him, or in the worldto 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, compaffionate apologies of the gospel for finful man. The fpirit 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 fo cafuistical, that he who should plead the willingness of the spirit before God, in excufe for the weakness of the fiefh, would moft probably add prefumption to his other faults. Let us thank God, that a gracious Saviour may fometimes fee reafon for making this kind apology for us; but instead of making it ourselves, let us employ our beft endeavours to deferve it. Efteeming |