blessed Lord and Master, who did no sin, neither was guile ever found in his mouth. Finally, in purity.-Very remarkable was the strictness observed in the examination of a priest under the legal economy, insomuch that the Lord bade Moses speak unto Aaron, saying, "Whosoever he be of thy seed, in their generations, that hath any blemish, let him not approach to offer the bread of his God, that he profane not my sanctuary, for I, the Lord, do sanctify them," Lev. xxi. God is as holy, and as jealous now, as he was then; only instead of a freedom from bodily blemishes, he now, principally, requires purity of heart and life. He requires it, indeed, of all his worshippers, but it is more especially necessary, that those who serve at the altar, should have no allowed impurity about them, when they come to stand before this "holy, holy, holy Lord God." Necessary for their own sakes, lest God should break out upon them like a consuming fire; and necessary too for the sake of the world, who watch for our halting, and if they can observe any indecent liberties in language or behaviour in us, will quickly and greedily catch at it, and make it an excuse for much greater freedom in themselves. Ministers, therefore, should of all men be holy, in all manner of conversation, and take every opportunity to discourage those books and amusements, which are so much the taste of the age, but which have such a visible and unhappy influence on the minds and morals of the rising generation. In short, "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely and of good report, if there be any virtue, and if there be any praise," ministers should be particularly careful to excel in them. Without this, a minister might preach like an angel, or reason ever so long, or ever so well, "about righteousness, temperance, and a judgment to come;" yet if he be a drunkard, or a swearer, or a whoremonger himself, he will be no better than sounding brass, or a tinkling cymbal. If he offers to reprove his hearers for any of these vices, they would quickly retort upon him, "physician heal thyself." "Thou that teachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou, that makest thy boast of the law, through breaking of the law, dishonourest thou God?" So the people will naturally think and say, and it is an alarming symptom, when a minister can turn it off with a laugh, and tell them, "mind what we say, not what we do." All these things considered, it is no wonder the Apostle so particularly and warmly exhorts, take heed to thyself. Nor must we stop here because the Apostle goes on, take heed to thyself, and to thy doctrine, or public teaching, both as to matter and manner. There are many of an unblemished moral character, very circumspect in their walk, of great sweetness of temper, and very entertaining and instructive in conversation, who yet are no good ministers, for want of taking heed to their doctrine. They teach for doctrine the commandments of men, or their own conceits; and instead of feeding "the church of God, which he hath purchased with his own blood," with the bread of life, put them off with dry and unprofitable speculations. If their people ask for bread, they give them a stone; and it is well, if when they ask for an egg, they do not give them a scorpion, and instil into their unsuspecting minds the most malignant poison. But, my brother, do you take heed to your doc trine. "Let the word of God 'dwell in you richly in all wisdom." Never advance any thing but what is "built upon the foundation of the prophets and apostles, Jesus Christ himself being the chief corner-stone." "Search the Scriptures" diligently, to find out what the will of the Lord is, and when you have found it, shun not " to declare the whole counsel of God." Keep back nothing that may be profitable, without regarding whether it be palatable or no. If you were to consult the taste of this enlightened age; (I must call it so, because it is all the fashion;) I say, if you were to consult the taste of this enlightened age, your general themes must be, the unbounded benevolence of the divine being; the innocence and dignity of human nature; the beauty of moral virtue; the easiness and all-prevailing efficacy of repentance; that wide is the gate, and broad is the road that leadeth to heaven, and many there be which go in thereat; that hell is only a bug-bear of the priest's invention; or, if there be a place where the very wicked, indeed, shall be confined and corrected, that it is only a kind of purgatory for a limited time, and then the worm shall die, and the fire shall be quenched; and whoremongers, and adulterers, and liars, and thieves, and drunkards, and murderers, and all the tribe of unrighteous, with the devil at the head of them, shall inherit the kingdom of God. This, if you have any ambition to be looked upon as a man of sense, a man of candour and moderation, a man that dares think for himself, and nobly disdains the shackles of ancient systems and confessions this must be the strain of your preaching. But if you seek the honour that cometh from God only, and can prefer a smile from him, before the applause of all the world; if you wish to save yourself, and them that hear you, then you will determine " to know nothing among them but Jesus Christ, and him crucified." Then you will, upon all occasions, assert the divine glory of Emanuel, and delight to contemplate this "great mystery of godliness, God manifest in the flesh." Then you will lead them to the rock from whence they were hewn, and endeavour to convince them of the meanness of their original, and the corruption that still hangs about them. Then you will open to them the glorious discoveries of the Gospel, and with pleasure assure them, that notwithstanding all their guilt, "God is in Christ reconciling the world unto himself, not imputing to them their trespasses." Then you will testify "repentance towards God, and faith in our Lord Jesus Christ;" you will explain and enforce all the various branches of holiness, upon evangelical principles; and teach your people with more advantage, with more success, than our modern Ciceros and Senecas; I say, with arguments drawn only from your Bible, you will better teach them "to deny ungodliness and worldly lusts; and to live soberly, righteously, and godly in the world." It is impossible, and it is unnecessary, to point out all the topics that will occur in the course of your preaching; it is sufficient to exhort you in the words of the apostle (Tit. ii. 7.) "in all things shew thyself a pattern of good works. In doctrine shewing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned; that he, that is of the contrary part, may be ashamed, having no evil thing to say o of you." I am afraid I have seemed too difficult and glorious a work tedious, but, my dear brother, to be ascribed, primarily, to any when I heard the apostle say, but God. He claims it as his that your own salvation, as well prerogative; "I, even I, am the as the salvation of those that Lord, and besides me there is no hear you, depend on your Saviour." Isaiah xliii. 11. It is taking heed to yourself, and to honour enough for us to be emyour doctrine, and to your con- ployed under him, and to be any tinuance therein; for your sake, way instrumental in saving an imfor their sakes, I could not help mortal soul from sin and hell. O being particular, and hardly knew what an interesting and animating how to stop. And yet, tedious as scene doth this open, both to miI have been already, I could wish nister and people! Methinks, I you would bear with me a minute see the Judge coming in the or two longer, while I take a clouds of heaven, with power, and transient notice of this most im- great glory. The trumpet sounds, portant, all-persuading, motive to and the archangel calls, "Arise diligence and fidelity in the mi- ye dead, and come to judgement." nisterial work. Take heed to thy- In a moment, in the twinkling of self, and to thy doctrine; continue an eye, all nations are gathered in them, and in doing this Thou before him. Among them are shalt be sure of a good living. you, my brother, and the people You shall never more need to be committed to your charge. After anxious about what you shall eat, a number of others that have gone or what you shall drink, or where- before you in this blessed work, withal you shall be clothed; for you are called upon to give an all these things shall be provided account of your stewardship. to your hands. Your profession Without any embarrassment in shall procure you respect, and en- your countenance, rather, with all title you to rank with the best; the alertness of a person that has and you shall have nothing to do, nothing to be afraid or ashamed but to take your ease, and enjoy of, you were just going to speak, the liberality of your friends and when, methinks, I see your peopatrons." ple crowding up to the bar, to give evidence in your favour. 66 O, how would it have advanced the reputation of the apostle, if he had but inserted such a clause as this! St. Paul would have been cried up as the best friend of the clergy, and this golden rule would be quoted upon all occasions, and enforced with all the energy that avarice and ambition could give it. But if this had been the case, we had lost one of the most pleasing and forcible motives that could possibly be suggested. "Take heed to thyself, and to thy doctrine; continue in them; and in doing this, thou shalt both save thyself, and those that hear thee.” I am sure I need not, in this place, observe, that salvation is Lord (says one of them), thy servant here acted the part of a wise and faithful steward. Under thee, I owe all I am, and all I hope for, to his fidelity and care. I was serving divers lusts and pleasures, minding earthly things only, living without God in the world, and daily growing more and more a child of hell, when thy kind providence sent him among us; and by a blessing on his ministry, I was brought to think on my ways, and turn my feet unto God's testimonies. And I (says another), though I was not altogether a stranger to religion when he came, yet I was but a babe in Christ; but he fed And I (says a third), after I had been joined to the church, and for some time walked with them, in the faith and order of the Gospel, was so drawn aside of my own heart's lusts and enticed, that I fell from my stedfastness. I wandered into the tents of wickedness, and I know not how long I should have continued there, nor to what dreadful lengths I might have run, if this servant of thine had not come seasonably to my relief, and plucked me as a brand out of the burning, and would not leave me, till, like a good shepherd, he had brought me home again to the fold rejoicing. And I (says another) have as great obligations to him as Enough, enough, cries the Judge, I know his works. Now let his accusers speak.-Not a word! Proclamation is made again, If there are any that were misled by the doctrine or example of this man; any that perished through his negligence or treachery, let them come forth and charge him? No one appears. The Judge then turns to you, happy, happy brother; closing the book, he turns to you, and with benignity in his looks and heaven in his language, says, his language, says, "Well done, good and faithful servant; thou hast been faithful in a few things, I will make thee ruler over many things; enter thou into the joy of thy Lord." THE DIVINE AUTHORITY OF SOLOMON'S SONG VINDICATED, WITH ANSWERS TO SOME OBJECTIONS IN THE NEW EDITION OF (Concluded from page 236.) To proceed with our comparison causeth the things that are sown of this Song with other parts of in it to spring forth; so the Lord Scripture, in Chap. ii. The bride re- God will cause righteousness and sembles herself (as I understand it) praise to spring forth before all to the rose and the lily; and the the nations.”—The resemblance same images are repeatedly applied of the church to a dove is in perto the church of God by different fect harmony with our Lord's prophets. Isaiah (chap. xxxv. 1.) making that bird a pattern to says, "Israel shall blossom as the his disciples; also the voice of rose, (the very word here used;) the dove is repeatedly alluded and Hosea, that they "shall grow to by the prophets above quoted, as the lily." (chap. xiv. 5.) as the language of penitence, and The following scene of an Eas-"the sinigng of birds" naturally tern spring, which we apply to expresses religious joy.-The althe dispensation of the Gospel, in lusion, in the close of this chapter, various points resembles the pre- to foxes, as the types of tyrants dictious of Isaiah and Hosea al- and of heretics, is quite in the ready noticed. See also Isa. Scripture style, (Ezek. xiii. 4.) and Ixi. 11, "For as the earth bringeth the term is by our Lord himself forth her bud, and as the garden applied to Herod, Luke xiii. 32. Chapter iii. opens with the apparent relation of a dream, which reminds us of the devotional spirit of the prophet Isaiah, chap. xxvi. 9. " With my soul have I desired thee in the night; yea, with my spirit will I seek thee early;" and of the royal Psalmist David, (Psalm lxiii. 6.)" I remember thee upon my bed, and meditate on thee in the night watches."-So is the church here represented as seeking her Lord, as well by night as by day, and loath at any time to lose communion with him. The marriage-procession which follows, so corresponds in several points with the 45th Psalm as to strike all the commentators; and the wilderness here mentioned, Mr. Harmer thinks, is that which lay between Egypt and Judea; thus pointing to the country from which Solomon received, not only his chariots and horses, but also his favourite bride. Chapter iv. The description of the Church is not only in the usual Asiatic style, but the comparison of her breasts to the hind and the roe, is elsewhere used by the same Solomon in a manner that justifies the purity and delicacy of the images. Speaking of a young and virtuous wife, he says, "Let her be [i. e. to thee] as the loving hind and pleasant roe; let her breasts satisfy thee at all times, and be thou ravished always with her love." (Prov. v. 19.) In ver. 7. when the spouse is described as "all fair," and having no spot, it not only reminds us of Ephes. v. 27. " having no spot or wrinkle;" but the language is so similar that we can scarcely avoid concluding the Apostle had this passage in his view. The comparison of her virtues to the fruits of the garden, and the orchard, and the fragrant grove, is frequent in scripture; and the image of living waters is used, both by the pro phets and by our Lord himself, as in John iv. 14, and other passages. The apostrophe addressed to the north and south winds, and the object of the wish, reminds us also of the use and importance of that divine influence which is commonly represented under this image, "The wind bloweth where it listeth," &c. John iii. 8. &c. Chapter v. opens with inviting the church to divine communion with her Lord at the marriage feast; and the address to the friends of the bridegroom to partake with her, may remind us of our Lord's applying that term to his disciples, as already noticed. The subjoined description of the bridegroom is also, in several parts, correspondent with Psalm xlv. (as ver. 2, &c.) and what is said of the Beloved "knocking" cannot but bring to recollection Rev. iii. 20, "Behold I stand at the door and knock." Chapter vi. The images of the garden, and the sheepfold, and the dove, are now repeated; and, as I conceive, the bride is here spoken of as an "only one :" i. e. without a parallel-superior to all the queens, concubines, or virgins, that could be placed in competition with her. Chapter vii. The description of the Bride, though in some parts most unhappily translated, corresponds, in great measure, with that given us in the 45th Psalm, (ver. 13.) "The king's daughter is all glorious within; her clothing is of wrought gold;" or, as Isaiah describes the Church of God, (chap. lxi. 10,) she is "clothed with the garments of salvation-covered with the robe of righteousness," and "decked with the ornaments" of the Christian character, especially that of "a meek and quiet spirit;" (1 Pet. i.4.) which is the bridal dress of the church, both under the old and |