3. Do I seek the blessing promised at the beginning of this book, by reading it attentively with a desire to apply and practice what I find in it suitable to my case? COMPENDIUMS OF SERMONS. No. XIX. (The eighth of the course on the Commandments: vol. i. p. 310.) TEXT-Exodus xx. 14. "Thou shalt not commit adultery. THE SEVENTH COMMANDMENT. As the first point of that part of the Law which shews what God requires of men in their intercourse amongst themselves relates to the preservation of life, (see Sermon on the Sixth Commandment), the second point requires that the body, in which we at present live, should be preserved from such animal indulgences as would degrade it to a level with the brutes, which have neither reason nor soul.-The Commandment is, "Thou shalt not commit adultery." 1. The first division of the subject of each Commandment has been to explain what is the meaning it ought to convey? (Before entering upon this division however in the Seventh Commandment, it is necessary to consider the difficulties of such an explanation. The offence against this Commandment relates to things, the very mention of which, both offends the modesty of those who are chaste, and also tends to excite the evil passions of those who are unchaste. (Eph. v. 12.) It would therefore seem prudent not to speak on the subject at all. This, however, would be a serious error, and would afford a great triumph to Satan; who gathers perhaps his greatest harvest of souls for heil, by means of the impure desires of the flesh :and who cunningly making use of the plea of decency, and the proprieties of modesty, keeps thousands in ignorance of their miserable condition, while they are held in the soul-destroying bondage of lasciviousness. The Scriptures however are very plain upon the subject, and the ministers of Christ are bound to be very faithful in warning against this fearful danger. May the Holy Spirit of Purity give grace at this time, that the word spoken may only tend to holiness and edification; and that the ears and hearts of those who hear may be guarded against the cunning devices of Satan. May all false modesty be corrected, and all true modesty strengthened; and may foul sinners be put to shame and brought to Christ, to be pardoned and cleansed.) Adultery is commonly supposed to mean a crime committed with a married man or woman; but the spirit of the Seventh Commandment forbids the same crime, whether the person be married or not. That which was said respecting the word "Thou" in the Sixth Commandment, is also true with respect to the same word in the Seventh. Thou means, not your body only, but that which is yourself-your mind or thoughts-your heart or affections as well as your body. "Thou shalt not commit adultery" means, in your mind you shall not think an impure thing -in your heart you shall not wish such a thing-by your actions you shall not do it. II. In the New Testament what is required by this Commandment is fully explained. Our Lord explained its true meaning in his Sermon upon the Mount. The Jewish Pharisees confined the crime to the outward act; but Christ declared that the offence was committed by indulgence, even of looks which proceed from the impure desires of the heart. Matt. v. 27, 28; xv. 19. 66 In the new Testament very distinct statements are made of all the different steps which lead from unchaste desires to the committing of the greatest offences; and it is expressly declared that those who follow these steps cannot enter into the kingdom of God," and are persons who "shall have their part in the lake which burneth with fire and brimstone, which is the second death.' Rev. xxi. 8; xxii. 15. Gal. v. 19, 21. 1 Cor. vi. 9, 16. Eph. iv. 18, 19; v. 3—5. Col. iii. 5—8. 1 Tim. i. 9. 10. 2 Pet. ii. 9, 10, 14, 18. Prov. vii. 27. That which makes any one a child of God, and therefore to be saved, is being born of the spirit, (John iii. 3, 5. Rom. viii. 9): and the same Holy Spirit dwells in such a one, making the body what is called a temple of God through the Spirit. (1 Cor. iii. 16. Eph. ii. 22.) But the Holy Spirit will not dwell in one who makes the body the instrument of uncleanness. 1 Cor. vi. 13-20; and if impure thoughts occur, the Holy Spirit struggles against them. Gal. v. 17. One or the other must be given up -if the impure thoughts are retained, the Holy Spirit is given up, and the person perishes. Eph. iv. 30. 1 Thess. 5. 19. III. What are the excuses which are commonly made for avoiding this Commandment. 1. Some persons excuse themselves under dreadful breaches of this commandment, by pleading to their own consciences the great strength of the desires which seem to make it impossible to resist them. Our Lord conveys a fearful notion of the great power which impure desires obtain over the heart, by comparing them to the right eye and the right hand, shewing that it is as difficult to part with such indulged desires, as it would be to part with those necessary limbs: but He uses this comparison, not for the purpose of excusing, but for the purpose of commanding us to cut them off, and pluck them out, whatever power they may have obtained, or however necessary they may seem to be. Matt. v. 28-30. 2. Some persons looking upon these desires as natural, say there can be no crime in acting upon what was given us by nature. Hunger and thirst are also natural motions, but they afford no excuse for gluttony and drunkenness. God has provided for every thing that is natural. His provision in this matter is holy matrimony; and this is pointed out in scripture as the proper remedy in every case, 1 Cor. vii. 1-9. Heb. xiii. 4. 1 Thess. iv. 3. 3. But the most common way of quieting the conscience is not so much by excusing the sin, as by considering the secrecy of the hidden things of uncleanness.-Many persons have forgotten the foulness of their sin, because no one but themselves knows how foul their thoughts are. And they cease to be ashamed, because none know of their cause for shame. This is a mistake. There is One who does know all their thoughts now, and sees all their cause for shame. God is present at every act, word, and thought. Besides this a day will come when every thing that they have hidden shall be publicly declared to all the world; and then how great will be their shame! and it will be eternal! Job xxxiv. 21, 22. Prov. xv. 3, 11. Jer. xxiii. 24. Heb. iv. 13. Ps. cxxxix. 112. Luke xii. 2, 3; viii. 17. Matt. x. 26. Eccles. xii. 14. Rev. xx. 12. The only way of considering this commandment in the examination of our own conduct, is by making it the means of humbling our hearts, and bringing us to Christ, as the only but the sure refuge for sinners who have broken God's Holy law. Gal. i. 24. 1 John i. 7. Isaiah i. 18. Questions for self-examination upon this Sermon. 1. Am I fully convinced that no person, man or woman, who indulges the desires of the flesh, can possibly be saved; unless, turning to Christ, he ceases to indulge them? 2. Do I seriously consider that the impure thoughts and inclinations of the heart are offensive to God, and bring those who indulge them under the curse of God, as well as those who commit impure acts? 3. Do I recollect that impure thoughts, when indulged, drive away the Spirit of God? 4. What are my secret thoughts? are they clean and holy, hating every approach to the foulness of fleshly desires? 5. Does the secrecy of my private thoughts lessen my sense of the shame of hidden things? 6. Do I recollect that God sees my inmost thoughts and desires? and that a time will come when all things which are now hid shall be made known ? 7. Does this drive me to seek the only means by which my sins may be blotted out, by coming to the atonement of Christ, as my only hope of pardon? THE PRAYER. Lord have mercy upon me, and pardon me for my transgression of thy seventh commandment in the time past; and by thy grace, incline my heart to keep this law for the time to come. Amen. TEXT PAPER, No. XXI. "For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men." Persons who distinctly profess to believe and to be guided by the doctrines of the Gospel are always found fault with by the people of the world, who say that such religion leads to want of charity, self-righteousness, pride, hypocrisy, and other evil things. The persons who say this are of two kinds; either they are maliciously wicked people who do not believe what they say themselves, (these are comparatively few, and will always find fault in some way) or, they are persons ignorant of the truth, who sincerely think what they say is right. The text tells us how to deal with this kind of persons. We will consider, I. What is meant by the IGNORANCE OF FOOLISH MEN. Not presumptuous malice Micah iii. 2; reprobate Rom. i. 28 -32 1 Tim. iv. 2. But misguided judgement John xvi. 2, 3; as Paul Acts xxvi. 9—11. 1 Tim. i. 12, 13 not excused by him 1 Tim. i. 15. A darkened, or false conscience 2 Pet. i. 9. Jer. v. 21. Isa. v. 20, 21. II. How to put it TO SILENCE. Shew them their mistake-by WELL DOING 1 Pet. ii. 11—20. 1 Pet. iii. 15, 16. Titus ii. 7—10. If reproach continued, it becomes glory 1 Pet. iv. 14-16. III. According to the WILL OF GOD. Not with a view to please man Gal. i. 10. Encrease in pleasing God. 1 Thess. iv. 1—7. Proving what HIS WILL is. Rom. xii. 1, 2. And living to it. 1 Pet. iv. 2, 19. QUESTIONS. On which side am I? following religion myself, or finding fault with religious people? If I am found fault with how do I bear it? Does it make me more watchful and earnest in well doing? Questions for self-examination upon this Sermon. 1. Am I disposed to agree with persons who find out those faults in religious people which they attribute to religion? 2. Do I, for instance, think religious people uncharitable for condemning the conduct which is condemned in the Bible? 3. Do I think them self-righteous for believing that the merits of Christ's death will be available to their own salvation? 4. If I am found fault with myself on these or similar accounts, do I set it down at once to malice in those who find fault with me? 5. Do I consider that they may be sincere, though ignorant? 6. Do I feel angry against those who find fault with me for religion's sake? 7. Do I pray to be more watchful over myself with respect to those faults with which I am foolishly charged? 8. Do I strive to exercise the opposite Graces? 9. Do I act thus with a desire to please God, and for the glory of Christ? or, is it to get rid of the blame, and to obtain the praise of men? TEXT PAPER. No. XXII. TEXT.-John vii. 17. "If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." While every body say they believe the Bible, many refuse to believe THE DOCTRINE it contains. The text shews how this happens. I. What our Lord meant by the DOCTRINE. The DOCTRINE stated by Him without being KNOWN. His own Divinity. John v 17, 18. The atonement and its pledge. John vi. 51-60. Free grace and election. Luke iv. 25-29. Present forgiveness of sins. Luke v 20-24. version by the Spirit. John iii. 3—5, 9-11. II. The reason why men are offended at THE DOCTRINE. Con Sin is unbelief, and is of the Devil 1 John iii. 4, 8. It prejudices against truth John iii. 19, 20. Prov. i 29-31. It resists |