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thou liest down, and when thou risest up. And when thy son asketh thee in time to come, saying, What mean the testimonies, and the statutes, and the judgments, which the Lord our God hath commanded you? Then thou shalt say unto thy son, We were Pharaoh's bondmen in Egypt; and the Lord brought us out of Egypt with a mighty hand: and the Lord showed signs and wonders, great and sore, upon Egypt, upon Pharaoh, and upon all his household, before our eyes: and he brought us out from thence, that he might bring us in, to give us the land which he sware unto our fathers. And the Lord commanded us to do all these statutes, to fear the Lord our God, for our good always, that he might preserve us alive, as it is at this day. And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as he hath commanded us."

Here the duty is not only enjoined, but explained: and we see in the performance of it nothing harsh, nothing formal; it is a familiar, a domestic employment. The father goes not before the child, but follows him; he answers; and the inquiries of the child remind him of the information he needs, and show him the state and opening of the mind on which he is called to attend. How has God the father of all taught us? What is the Old Testament but a collection of imagery, of maxims, and proverbs? but a narrative of great and interesting events, the creation of the world, and the operations of Providence from age to age. What is the Gospel? A body of divinity? A system of theology? No. It is history. It consists of facts and reflections. It is in this way alone that the young can be interested and taught to purpose.

A good man will withhold no useful information from his children: but while he does not overlook them as inhabitants of the present world, he views them as the awful heirs of immortality; and is principally concerned that they should know the things that belong to their everlasting peace. What is every other acquisition, if they are not wise unto salvation!

A good man will not fail to present to the minds of his offspring the more lovely and alluring aspects of Christianity; and patiently teach them other things as they are able to bear them.

And as there are seasons when the heart is open and impressible; as the young have moments of seriousness, in which they melt and weep; as even they are not free from sorrow and trials-a good parent will be ready to sow his seed during the shower; and to administer the comforts of the Gospel when the mind seems to turn from all other relief.

II. This inheritance takes in PIOUS EXAMPLE. "Let your light," says the Saviour, "so shine before men, that they may see your good works, and glorify your Father which is in heaven." Here we have the tes timony of One who knew what was in man, to prove the value and efficacy of example in general. But in the case before us there are peculiar probabilities that it will not be in vain in the Lord. When the image is derived from a relation so near; when it is presented so early; when it is seen so constantly during a tender period; when it is associated with so many recollections to render it interesting-the impression it makes will not, cannot, be easily worn off. Even when going astray, in a solitary hour, the young man will recall the season when, embosomed in his native home, it was better with him than now; when his father, the minister too of the household, read the Scripture, led his charge daily to the family altar; maintained order and harmony without vio lence or severity; was devout, but equally cheerful; exemplifying "whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, whatsoever things have any virtue or any praise in them." And what is mere occasional and often morose admonition, compared with such an example? What are rules pressed by mere authority, compared with a temper, a life so inviting! Children are more likely to practice what their parents do than what they recommend. They are much more led by the eye than by the ear. And it would be well for some children if they saw more of religion, and heard less. It would be well for them if they lived in a mild religious region, instead of being placed by fits of irregular and passionate zeal in religious stocks. We are no enemies to active and direct efforts; but we are persuaded that where few of these are made, impressions will be left by a consistent and amiable life; and that the effect of example will be more deep and durable than those of precept and reproof.

A good man will cherish in the minds of his chidren a belief of divine truth, however mysterious; and maintain in them a sense of the limitation and weakness of human reason; but he will not lead them to metaphysical subtleties, and "doubtful disputations, that gender strife rather than godly edifying." He will even distinguish in his endeavours between what may be true, and what is important. "Secret things belong unto God; but things that are revealed belong to us and to our children." And unto man he said, Behold, the fear of the Lord, that is wisdom; III. It takes in BELIEVING PRAYERS. Å and to depart from evil, that is understand-good man is a man of grace and supplication

ing."

and if he prays for his fellow-creatures at

large, can he forget those of his own body? | and of the poor-perhaps much of it has been With what earnest appropriation will he the effect of positive fraud or oppression; the think of them when the minister in the sanc- cries of many have been lodged with it, and tuary is interceding for the young! With these "cries have entered the ears of the what ardour will he pray for them, when he Lord God of Sabaoth."-Thus unclean and is praying with them in the family! How accursed it descends, and the children reoften when kneeling-when walking alone, ceive it as the Israelites the quails-at once will he sigh, "O that Ishmael might live be- gratified and undone. "A little that a rightfore thee!" eous man hath is better than the riches of many wicked" and this is as true with regard to his family as with regard to himself. He that multiplied the oil and the meal of the widow and son; of a servant that feared him; often wonderfully provides for those his people leave behind them. "I have been young, and now am old," says David; " yet have I never seen the righteous forsaken, or his seed begging bread.'

When children grow up and go forth, at the call of education or business, the hour of separation is trying, is painful: then their parents resign them, and follow them with devotional anxieties. In the world they are exposed to scenes of temptation and danger; then their parents resemble Job, who was praying while his children were feasting: "for he said, It may be that my sons have sinned and cursed God in their hearts: thus did Job continually." But when, casting off the fear of God, they become victims of vice -O the feelings of a prodigal's father!A minister said to Monica, the mother of Augustine, weeping over him in his profligate youth; "A child of so many tears and prayers cannot perish." This is going too far. But prayer has power with God, and prevails when offered for others, as well as for ourselves. The effectual fervent prayer of a righteous man availeth much. "I bless God," says Mr. Flavel, "for a religious tender father, who often poured out his soul to God for me: and this stock of prayers I esteem above the fairest inheritance on earth."

IV. It consists of SANCTIFIED SUBSTANCE. Some good men have not much to leave behind them and this is frequently best. It is often disreputable for a Christian to die very wealthy: it implies that he has not been generous enough in his day and generation. And as it is no honour to his character, so it is seldom a benefit to his offspring: it renders them independent of motives to diligence, and makes "provision for the flesh to fulfil the lusts thereof." It is a large stock laid up for their pride and luxury; and it is soon squandered away. But "he that provideth not for his own, especially those of his own house, hath denied the faith, and is worse than an infidel." There are few good men but have something to leave behind: for religion "has the promise even of the life that now is:" it renders a man diligent and frugal; and gains him confidence and esteem. What is piously acquired is likely to be usefully expended. A few years ago a religious officer called his son to his dying bed, and addressing him by name, said, My son, I have not much to leave you; but what I have, will wear well; for not a mite of it has been taken from the bodies of my men." All could not make such an avowal. There are even professors of the Gospel who have laid up what ought to have been laid out. The hoard they leave has been taken from the cause of God

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Shall I mention, Fifthly, the DEATH of a good man as another part of this inheritance? In some cases nothing is said by a saint in his last moments. His testimony and advice are prevented by the nature of his disease, or the suddenness of his removal. Yet even then a dying father may do what a living one could not. The blessing may be valued when lost. But the dying experience of a good man is sometimes rendered peculiarly impressive. The expressions of his faith and hope recommend religion by showing that it can bear up the mind when every thing else fails. His supplies and consolations prove that he serves a good master, who never leaves him, nor forsakes him. But a dying admonition from a father-added to all this! " 'See," said Mr. Bolton to his children, "that none of you meet me in an unregenerate condition at the day of judgment!' called Solomon, and said, “And thou Solomon my son, know thou the God of thy father; and serve him with a perfect heart and with a willing mind. For the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever." Who can rebel against this? "Shall I trouble his rest by departing from truth and integrity? Shall I unkindly frustrate the strong desire of his departing spirit? Can I wish to see him no more? To part with him for ever? I am now a stranger in the earth. I will seek unto God-he is my father's God. I will go in search of heaven-it is my father's house."

David

Finally. GOD BEARS A REGARD TO THE DESCENDANTS OF HIS FOLLOWERS. As David asked, "Is there any left of the house of Saul, that I may show him kindness for Jonathan's sake;" so by the same noble rule of friendship does God act. "The children of thy servants shall continue, and their seed shall be established before thee. Blessed is the man that feareth the Lord, that delighteth greatly in his commandments. His seed shall be mighty upon earth: the generation of the

east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven; but the children of the kingdom shall be cast into outer darkness; there shall be weeping and gnashing of teeth."

upright shall be blessed." From the begin- | shall be last.-Many shall come from the ning God has done good to some for the sake of others. Though Ishmael was denied the blessing of Isaac, "yet," says God to Abraham, "I will make him a nation, because he is thy seed." Moses tells the Israelites that they were not preferred to national privileges for their righteousness; "only the Lord had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day." "I will defend this city for my own sake and for my servant David's sake," said God to Hezekiah, when the Assyrian besieged Jerusalem. Many other instances might be mentioned in which we find God bestowing favours from a regard to good men, even ages after their death.

It is neither possible nor necessary to determine how far this regard extends, or in what particular ways it may sometimes operate: but the fact is beyond dispute. And how morally instructive and encouraging is it! What an appeal does it make to the heart of a parent! "If you would fill up that tender and important relation to advantage; if you would be useful even when you are no longer in this world; be concerned to please and glorify God. Devote yourselves to him whose promise is to you and to your children. The way to bless your offspring is to be religious yourselves." "A good man leaveth an inheritance to his children's children."

What an inheritance then does the sinner leave to his offspring!-No instructions except such as regard the present evil world; no example-but of folly and wickedness; no prayers but recorded in their place, oaths and lies; no sanctified substance; no triumph in death; no providential alliance-nothing but what will lead the children to rise up in the judgment against their parents, and cause them to be put to death!

How unhappy the condition of those children whose parents are ungodly! Let us pity them. "Let us pray for them. Let us also encourage them. "Let not the son of the stranger," says Isaiah, "that has joined himself to the Lord, say, He has utterly separated me from his people." He will cast out none that come to him. And, partakers of his grace, you may be the means of saving those who ought to have endeavoured to save you.

Let us hail those who are happy enough to claim godly parents. You ought to be more thankful than if you had been born of nobles or princes. Your obligations to God are inexpressible. But your responsibility rises with your advantages. "To whom much is given, from them will be much required." And remember that nothing can be a substitute for personal religion. Pious relationship cannot save you. The rich man in hell called Abraham father. "There are last that shall be first, and there are first that

The subject addresses the young, with regard to a very momentous concern, which should always be entered upon with prayer and deliberation: I mean, the choice of companions for life. Much should be looked for in the individuals themselves; but connexions are of consequence, and should not, if possible, be overlooked. You should consider not only whom, but whose you are about to choose. An intercourse will of necessity take place with their families-Is it likely to be respectable and improving? or injurious and contaminating? There is also a retrospective influence to be valued or fearedWhat do they inherit? What is entailed upon them from ancestors-a blessing or a curse?

There was a time when your forefathers made this a subject of serious reflection. In those better days, children never thought of acting without the advice of their parents; and their parents, like the patriarchs, never thought of sending them to the daughters of the land, but to the houses of their own people. Thus pious families combined; and while religion was befriended by marriage, it amply repaid the respect shown it by perpetuating a godly seed. This pious prudence has long been set at nought by children and parents; and the effects are too obvious to be denied, and too serious not to be deplored.

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"O God, satisfy us early with thy mercy, that we may rejoice and be glad all our days. -Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil.-Let thy work appear unto thy servants, and thy glory unto their children. And let the beauty of the Lord our God be upon us; and establish thou the work of our hands upon us; yea, the work of our hands establish thou it."

DISCOURSE LXI.

DIVINE KNOWLEDGE. God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.-2 Cor. iv. 6.

THE original production of the world is a striking subject of contemplation. It exhibits a marvellous display of Divine power; and serves to distinguish the works of God from the operations of man. Man can do little; God can do every thing. Man can only act in consequence of a capacity given him; God

has an all-sufficiency in himself. Man does | and gross darkness the people:" and the Aposnothing without labour and toil; God acts tle, referring to the state of the Gentiles, bewith infinite ease: "he speaks, and it is done; fore they received the benefit of the gospel, he commands, and it stands fast." Man's work- describes them as "alienated from the life of manship must resemble the materials from God through the ignorance that was in them, which it is derived; but it is the prerogative because of the blindness of their hearts." The of God to bring order out of confusion, and exemplifications of this truth are numerous good out of evil. and awful.

Hence the sacred writers frequently speak of the creation. They sometimes adduce it as a sovereign consideration to relieve the fears of God's people, arising from their dangers and difficulties, "Who art thou that thou shouldest be afraid of a man that shall die, and the son of man which shall be made as grass; and forgettest the Lord thy maker, that hath stretched forth the heavens, and laid the foundations of the earth?-Our help is in the name of the Lord that made heaven and earth."

At other times they allude to it as holding forth an image of Divine agency, in the renovation of our nature. With this view the Apostle, in one place, says, "We are his workmanship, created in Christ Jesus unto good works." In another, he enjoins us to "put on the new man, which after God is created in righteousness and true holiness." And in the words that await our meditation, he tells us; "God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." It is commonly and reasonably supposed that the Apostle refers to a sentence recorded by Moses in his account of the creation: "He said, let there be light, and there was light." Longinus, the heathen, having met with this sentence, mentions it as an instance of the true sublime. The reason is obvious. It combines simplicity and grandeur; facility of operation, and immensity of effect. Paul, brought up at the feet of Gamaliel, and versed in the poetry of Greece, was no stranger to the "excellency of speech;" but he lays hold of this passage, not to illustrate the nature of style, but to exemplify the doctrine of divine grace. "God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." The saving knowledge of God is our subject: and we are here led to consider-I. THE NECESSITY OF IT. II. THE MEDIUM OF IT. III. THE RESIDENCE OF IT. IV. THE

AUTHOR OF IT.

I. THE NECESSITY OF IT. Nothing can be done without it; and yet we are naturally destitute of it.

When God viewed the earth, it was formless and void, "and darkness was upon the face of the deep;" and he produced what he did not find. So, when he comes to the soul, he sees it full of disorder and ignorance. Thus we read, that "darkness covered the earth,

There is only one God, the Former of all things: but the world had lost the knowledge of him so early, that it is hard to determine at what period idolatry commenced. But they "had lords many, and gods many." The least exceptionable kind of idolatry seemed to be the adoration of the heavenly bodies: yet even this betrayed their ignorance, that they would worship and serve any of his creatures, however great and useful, “more than the Creator, who is God over all blessed for evermore." But they descended much lower; and "worshipped birds, and four-footed beasts, and creeping things" A dog was adored: a fly was deified.

As the object of worship was misunderstood, so the service rendered him was no longer a reasonable service. Even human blood streamed upon their altars; and the "fruit of the body was frequently offered for the sin of the soul." Innumerable other usages prevailed, which, though less cruel, were not less absurd. Indeed it is scarcely possible for us to imagine to what a degree the human mind was imposed upon and degraded. But ali history bears testimony to it.

-Such were the practices of mankind from age to age; and such are the delusions of mankind even now in countries unblessed with revelation.

There are persons who acknowledge this to be a just statement of the heathen world; but will not allow the application of our charge to those nations that enjoy the advantages of the Gospel. These advantages we cannot too highly value. But is there no difference between the possession of means and the proper use of them? Are men secure from error and delusion in a land of vision? Do we not often see their ignorance-in their views of the evil of sin? in their apprehensions of the way of salvation in their indifference to the things that belong to their everlasting peace? in their subjection to the world? in their disaffection to God? For this is the decision of the Scripture; "He that loveth not, knoweth not God, for God is love." "If we say we have fellowship with him, and walk in darkness; we lie, and do not the truth." "He that saith he is in the light, and hateth his brother, is in darkness even until now." The rays of the sun may shine around a man, and upon him, while yet, because of his blindness, he may grope in darkness at noon-day: "the light shineth in darkness, and the darkness comprehendeth it not."

We may be delivered from gross idolatry,

and yet indulge in a more refined species of it, and which is equally destructive to the soul. Many would be shocked to bow down before a stock or a stone, and yet they transfer to some creature the dependence and service they owe to the Lord of all. They make “gold their hope, and fine gold their confidence." The "covetous" man" is an idolater;" so is he that "loves the praise of men more than the praise of God." Education may dispose us to revere the Sabbath, and to yield a customary attention to the ordinances of religion; but grace alone can so act upon the heart as to enable us to worship "him who is a Spirit, in spirit and in truth.”

But this knowledge of which we are destitute, is not a matter of indifference. It is of indispensable importance. "For the soul to be without knowledge," says Solomon, "it is not good." The soul without knowledge, is like the body without the eye, or the earth without the sun. The devil maintains his empire by error; but God maintains his cause by truth. One reigns in a kingdom of darkness, the other in a kingdom of light. The one blinds all his followers, and all their works are works of darkness, the other enlightens his subjects: he engages them by choice; and they are all the children of the day; they are not of the night, nor of darkness." Ignorance is not the mother of their devotion: they know whom they worship, and why they worship him. In a word, all God's operations in his people are begun and carried on in the illumination of the mind. Take repentance, faith, patience, courage, love,-what are these? If they do not result from, and are not influenced by just views of things, which supply what we call motives, they are not Christian graces, nor even moral virtues.

II. Observe THE MEDIUM OF THIS KNOWLEDGE: we have the light of the knowledge of God" in the face of Jesus Christ." No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." And how did he declare him? Not only by the doctrines he taught, but by the work to which he was appointed; and by his temper, his life, his character. If we would know what God is, we must learn of him "who went about doing good:" and who said to Philip, "He that hath seen me hath seen the Father; and how sayest thou then, Show us the Father?" Hence he is called The image of the invisible God; the brightness of his glory, and the express image of his person."

Much of God is indeed displayed in the works of nature. Impressions of his perfections appear in the largest, and in the least. The heavens declare his glory; and so does every blade of grass. But these works are more adapted and designed to aid us when we know God, than to produce our

return to him. We do not find that those who are most familiar with the wonders of the creation are the most devoted to him. Some of them feel an overpowering admiration of a Being so wise; and may discover an awful reverence for a Being so great; but they know nothing of the sentiments resulting from reconciliation and friendship. The Scripture leads us back to God by the cross, "We have boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he has consecrated for us through the vail, that is to say, his flesh. He has once suffered for sins, the just for the unjust, that he might bring us unto God." If he had not assumed the office of mediator, and lived and died for us, we should never have obtained any acquaintance with him that would operate as the principle of our reco very.-We might have known that there was a God, but not that he was our God. We might have known his power and righteousness, by the wrath we should have suf fered; but we could have known nothing of his giving us eternal life, for “ this life is in his Son.'

It is in him that we see the union and harmony of the divine perfections. It is in him that we see "the just God and the Saviour." It is in him that we see the glory of God without being dazzled to death by the effulgence. There it is softened; there it is approachable; there it is inviting. There we have the only discovery of him that could meet our case the immensity of his com passion; the exceeding riches of his grace; the pledge of his readiness to admit us to favour and forgiveness. This alone can divest us of that fear which follows guilt, and necessarily produces enmity and flight when there is no prospect of reconciliation. are saved by hope:" and here it must be inspired: "he that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things!"

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III. We are led to THE RESIDENCE OF THIS KNOWLEDGE. It is the heart; he hath shined" in our hearts," to give us the light of the knowledge of the glory of God in the face of Jesus Christ. It is an awful truth that we may perish not only by ignorance, but by knowledge. There is a knowledge possessed by many who hear the Gospel, that will only aggravate their sin and enhance their condemnation.

We are far from pleading for a zeal without knowledge; but let us not rest in a knowledge without zeal. We read in the Scripture of "a form of knowledge," as well as "a form of godliness." Our creed may be orthodox, while our affections are worldly. The head may be clear while the heart is cold. But the religion of Jesus is addressed to the heart; and as the heart is, so is the man; so is his state; so is his character.

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