draw from us. Our speech should be always with grace, seasoned with salt; (Col. iv. 6.) being careful that "no corrupt communication proceed out of our mouths; but that which is good to the use of edifying, that it may minister grace to the hearers:" Eph. iv. 29. not always confining conversation to religious subjects, nor introducing them unseasonably and ostentatiously; but watching for proper opportunities to give a proper turn to discourse; as under the natural influence of an affecting sense of God's universal providence, and of the vast importance of true religion, the evil of sin, the love of Christ, the worth of souls, and the reality of things unseen. This would as naturally occasion our interspersing profitable hints on religious topics, in our ordinary conversation, as it is natural to eat salt with every meal. Especially in our own families. We must be perpetually employed for God, and habitually resign our wills to the will of God. "Filling up time with and for God," said Brainerd, "is the way to rise up and lie down in peace." Thorough resignation of our wills to the will of God, is the way to constant gratification; for, as God's wise and holy purposes cannot be disappointed, they that view his hand in every thing that takes place, must always have cause for satisfaction. Even when they cannot see, at present, what end God has in view, they may well rest satisfied that he has an end which is infinitely worthy of himself, and shall not be frustrated. Mr. Sedgewick did not go too far, in saying, "There is not any one creature, nor any one action of the creature, nor any one change about the creature, nor any one occurrence, nor any one issue and event of any one action, but is under the powerful hand and the watchful eye of divine providence."*

Could this be realized at all times, we might enjoy constant peace. Still we should need daily the blood of sprinkling. If we would be thus happy, and enjoy heaven on earth, we must not be content with a bare name, or form, or mere hope of safety; but follow hard after God.

* On Providence, p. 354.

VI.

THE LAST CURSE ON MOUNT EBAL.

[Preached at the Bristol Monthly Lecture, 1811.]

DEUT. XXVII. 26.

Cursed be he that confirmeth not all the words of this law to do them; and all the people shall say, Amen.

WE began the monthly lectures of this year, with considering the first promise, or the first intimation of mercy given to man after the fall. We are to close them, by considering the last curse, pronounced upon Mount Ebal, to which the tribes of Israel were required to say Amen, as acknowledging its perfect equity, and justifying God's righteous displeasure with sin. It is indeed a very awful and alarming passage; but we must not on that account overlook it. God ordered it to be inserted in his word; and lest you should think it concerns the Jews only, the Apostle quotes it in his Epistle to the Galatians : (iii. 10.) and establishes its universal extent and permanent force. No doubt but it would include a wilful neglect of any position, precept, or prohibition, by those to whom it was given; but it appears chiefly to refer to the moral law, which is perpetually binding on all mankind. Hence it is, that all mankind are included under a charge of guilt, and sentence of condemnation; and that none can escape the curse of the law but those who are partakers of the redemption that is in Christ Jesus. I would propose,

FIRST, Briefly to explain the import of this declaration. We consider it as directly referring to the moral law. That law which is binding on all mankind, in every age, and every state; which is founded, not on sovereign appointment, but results from the very nature and perfections of God, and the necessary connexion between him and every intelligent That law which is summed up in one word, LOVE: Gal. v. 14. which our Lord divides into two great commandments. Matt. xxii. 36-40. which is explained in the decalogue, and more fully expounded in the whole preceptive part of the word of God. It was the summary of the moral law, which God uttered with an audible voice, and wrote on two tables of stone,

creature.

And

which were deposited in the ark of the covenant. these were doubtless written on the plaistered stones, which Israel was conmanded to erect on Mount Ebal.

Before man was fallen, this law was written on his heart, so that he needed no verbal or written injunction, to love God and his neighbour. But it was a great advantage to Israel, to have so clear a summary of moral duty given though the prohibitory form in which it was expressed indicated strongly that it was given to sinners, who had a propensity to act contrary to it.

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We also should consider it as an advantage; for sin is but little regarded where there is no law. 'By the law is the knowledge of sin." "I had not known sin, but by the law," said Paul. If any therefore, who do not mean to encourage licentiousness, would set aside the use of that divine summary of duty, I must think that they act very unwisely.

The Apostle inserts the word all; and though omitted in the printed copies of the Hebrew text, Dr. Kennicott found it in some of the most ancient manuscripts. And no doubt the thing required is constant, invariable, unfailing obedience.

There are some erroneous sentiments, much in vogue, which are too bad to be put into words; and yet are very generally tacitly admitted. I have, for many years, considered this as one; viz. 'That it is no man's duty to be perfectly holy.' Our text is irreconcilably opposed to such a notion. It declares that every thing short of perfect conformity to the divine law is sin, and exposes us to the righteous curse of the Most High.

This law is so extensive as to forbid all sin, even in the secret inclination of the heart, as well as in the outward conduct. And not only will the gross transgression expose to the curse; but the defect of positive conformity to the rule of duty, whether external or internal; the want of supreme love to God, or disinterested love to man.

Nor is any allowance made on account of that impotence which arises from, or rather consists in, disinclination. No degree of hatred to a neighbour will excuse injuring him, but rather will aggravate the injury. No degree of aversion to God, or enmity against his law, will excuse us for breaking it. No; this is the very chief thing wherein human guilt

consists. It is an evil thing and bitter, to be destitute of all true regard to God; that his fear is not in us; that he knows we have not the love of God in us; and that in our most plausible actions, it may be said, we do it not to him. Want of holy love is a cursed thing. Want of love to God is a cursed thing. Want of complacency in holiness, want of disinterested benevolence, is a cursed thing.

But who can describe the terrors of the curse! To be separated from God and holy beings; separated to evil; condemned already; having nothing before us but a fearful looking for of judgment; for wrath to come on us to the uttermost, and still more wrath to come; to have the society of none but evil beings, and no semblance of love found among them; to be cast into outer darkness," where the worm dieth not, and the fire is not quenched," and no hope of a release, or end of misery! Yet these are the wages of sin; and all the people were enjoined to say, Amen.

But how could this be? Must they not invoke destruction on themselves, and all the world of mankind? No-But they must justify God, and condemn themselves as worthy of death. And they must learn the need of infinite wisdom, love, and power, to redeem them from this most righteous curse. And thus the law was their schoolmaster, to show the need of a Mediator; and we must go to the same school, or we shall see no need of the death of Christ, to redeem us from the curse of the law.

If we did not truly deserve death ourselves, the death of Christ must be the most shocking event in the world. But if we really deserved the curse, then our redemption from itis the greatest of all the works of God. We proceed therefore, SECONDLY, To consider more fully the improvement we ought to make of it.

First: We here see the purity of Jehovah, or his fervent love of order. He is the moral Governor of the universe, who sits on the throne that is high and lifted up, judging right. And we may here behold how much he loves what is right, and hates what is wrong. How he is concerned to prevent disorder, and discountenance sin, throughout his extensive empire.

Secondly: Behold his benevolence also, and his attention to human happiness. He denounces a curse against every one who shall neglect relative duties to you; who shall deprive you of your property; take advantage of your ignorance or helplessness; pollute your kindred; hurt your person; or be accesssary, on any account, to another's injuring you. Is not this an evidence of God's kindness? Is not this law an expression of benevolence? Yes; but he forbids you the same. True! and is he the less good to you, because he cares for your neighbour also? and for all mankind? Would you have one law to prohibit Algerines from injuring Europeans; and another to permit Europeans to enslave Africans?

Thirdly Learn, at the same time, God's zeal for his own glory. The great part of the preceding denunciations relate to the second table of the law; yet he began with sins against the first. (Ver. 15.) He will not neglect his own rights. Nor does that prohibition relate to gross idolatry alone it extends to mental idolatry; or the preference of any thing which is not God, to him who by nature is the only true God. And is it not proper that the moral Governor of the universe should assert the rights of the Supreme Being, as well as those of created beings.

Fourthly: We infer the dreadful degree of human depravity. This law was not made for a righteous man A law delivered with thunders, and lightnings, and earthquakes, and then committed to writing in a prohibitory form, with numerous curses annexed, must surely have been promulgated to sinners. God had occasion to prohibit some sins which will hardly bear to be named. (20—23.) And these prohibitions, it seems, were needful for the most enlightened people of antiquity! They would otherwise have been named without cause. They had probably been common among the Canaanites, whom God drove out of the land.

Fifthly: We may here behold the glory of vindictive justice, and learn the awful consequences of sin.-God's hatred of sin is in proportion to his love to himself, and his regard to the highest good of the created system. If He, who alone is capable of holding the reins of government, were indifferent to the moral conduct of his creatures, existence