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tended. Let us see, then, that we are intelligent admirers of the suffering saints, because like them we have been renewed in the spirit of our minds, and are vitally united to the same glorious Head.

TWENTY-FIRST DAY.-MORNING.

• Thou shalt not commit adultery,' Exod. xx. 14. To understand aright the enormity of the offence against which the seventh commandment is directed, it is necessary to bear in mind that that commandment lies at the foundation of the family constitution, and so of the welfare of the commonwealth. God might have maintained and enlarged the population of the world as he commenced it, namely, by creation. There might have been successive creations of races. But instead of this, in great wisdom and goodness he has seen meet to carry forward the peopling of the world by a succession of families. In other words, he has created man male and female, and provided in this way for the increase of mankind, and their multiplication and replenishing of the earth.

The family constitution is one of the highest moment. Little as many may think of itmuch as many may despise and injure it, it provides largely for the happiness of the parties, so that their union becomes the image of all that is most endearing and permanent. It secures in the best manner for the care and comfort of children; it lays the foundation for other most important relations, such as those of brothers and sisters; indeed, for some of the most useful and gentle affections of which our nature is susceptible; it is the source, to an incalculable extent, of industry and economy, education, subordination to government, and religious knowledge and practice. Conceive, if possible, that there were no such thing as human families, or that there was no such thing as marriage as the foundation of society, and all these blessings would, to a vast extent, be frustrated and destroyed. The sad evil which results to children where the parents are not married, amply show how fearful would be the result were this universal. So important and honourable does God account the conjugal relation, that he himself condescends to employ its imagery in regard to still higher things. He is pleased to style himself the Husband of his people. Thy Maker is thy husband.' And the Redeemer is denominated the Bridegroom, and his church the Bride and the Lamb's wife.

Now, the crime of unchastity, in any of its aspects, is a blow levelled at this blessed family constitution, of which God is the author; and no wonder, then, that it is so vigorously repelled, and the crime so strictly and severely forbidden. The seventh commandment implies that men would be apt to fall into the sin of unchastity. And is not this amply realized by facts? There are some offences so manifestly destructive of society, that all concur in condemning them, such as forgery and murder. But it is not so in regard to breaches of the seventh commandment. Though really subversive of the family constitution-not to speak of the honour of God-and though almost all nations, even the darkest and most corrupt, have passed laws at least against adultery, and so far testified that the conscience of man is here at one with the revealed will of God, yet it does not appear so immediately fatal to the welfare of man, and hence, in all ages and countries, the sins of licentiousness have been amazingly common. Few are the nations, perhaps, where poetic genius has not exerted its powers against the seventh commandment, and more or less directly reviled the family constitution. Over immense countries, fornication, polygamy, and frivolous divorce, are treated with perfect indifference; yea, unlawful connections often form a part of false religion. Idolatry and licentiousness are generally associated. The deities, male and female, which millions of ancient and modern nations have worshipped and continue to worship, are of the worst character. Nay, part of the actual worship of some idols consists in a sacrifice of chastity.

And as this commandment is needed, so does it express the strongest divine disapprobation of the sin. God, the great lawgiver, declares, 'thou shalt not,' on any pretext whatever, violate the law of chastity. The language is comprehensive, and as binding as thou shalt not kill.' In itself the crime is fraught with the greatest and most wide spread evil. It has been justly remarked, that there is no sin which more speedily and irretrievably destroys character, both in high and low, and which introduces more misery in less time. It implies and leads to other crimes, such as fraud in cases of seduction, perjury in cases of marriage, not unfrequently to murder and suicide. It involves also the greatest misery. Who can conceive the degradation and woe of an abandoned one— the wretchedness of an injured father or mother, and scarcely less injured children--the sweetest relations of life turned into gall and wormwood?

The word of God has declared His mind in no doubtful terms. No whoremonger or adulterer hath any inheritance in the kingdom of Christ and of God;' also, whoremongers and adulterers God will judge.' Whoremongers, (who are classed with murderers) it is said, shall have 'their part in the lake which burneth with fire and brimstone, which is the second death.' What were the crimes which brought down a deluge on the earth, and destroyed at once the population of a world? Were not those of licentiousness in the number? What were the sins which called down fire and brimstone from heaven on the cities of the plain, consuming them to ashes? Were they not breaches of the seventh commandment, heightened in aggravation? And what were these punishments meant to typify, if not the still more fearful inflictions of the future and eternal place of torment?

Let us then abide firm by the law, as unfolded in the scriptures, and contend for its integrity and permanence. And let us be persuaded that nothing can warrant the dissolution of the conjugal relation once formed, but the crime which destroys the very end of marriage, and see at once the guilt and folly of the modern infidelity which, under the pretence of adding to social happiness, would, by destroying the permanence of the conjugal tie, overspread society with a deluge of crime and wretchedness. Let us adore the wisdom, and bless the goodness of God, for the sweet ties of the family circle, and for the powerful defence which he has drawn around them; and show our sense of obligation by strictly maintaining the law of chastity ourselves, and guarding, so far as in us lies, against its violation in others.

TWENTY-FIRST DAY.-EVENING. "Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart, Matt. v. 28.

THE great desire of fallen man is to repeal the moral law of God. He imagines it is at war with his happiness, instead of being what it truly is, where obeyed, the grand source of abiding bliss. Hence the misinterpretation to which Christ's mission was exposed in early times, and to which it is exposed still. As many now think that the design of Christianity is to introduce what is called a remedial law, softening the rigour of the decalogue, so we find there were some in the days of Christ who imagined that he had come to abrogate the law, or at least greatly to

mitigate its severity; they rejoiced in this as good news, as gospel. Had such been the real design of the Redeemer's advent, we may safely say he would have been cordially and universally welcomed, but instead of adding to the happiness of man, he would have been one of its cruellest destroyers. So far from abrogating the law He vindicates it, explains its extent and spirituality, and closely applies it to the heart and the conscience. Indeed, next to the noble purpose of propitiation by suffering and death, this was a leading object of His coming, and the one was intended to be subservient to the other. The Saviour was anxious to convince his hearers of sin. Until this was gained, all tidings of redemption were vain.

There are many strong things which have been spoken by pagan philosophers, legislators, and moralists, against breaches of the seventh com mandment, and not a few severe punishments, in almost all countries, have been enacted against their commission, but none can compare in purity and comprehensiveness with the views of the Son of God. It is obvious that he entertains a far loftier standard of morality than any others. Who, it may be asked, can abide his law? Who has never been conscious of one evil and irregular desire? If this be a breach of the moral law, then are all transgressors. sors. Yes! and that is the very conviction which Christ is anxious to fasten upon every conscience. He wishes to convince of sin, that all may be led to exclaim, What must they do to be saved? and may be persuaded to receive his free redemption.

It is not necessary to show that the seventh commandment is, like all the others, spiritual; the words of Christ testify to this in the most impressive manner. He who gave the law is a Spirit, and can be served only spiritually. It is well known how possible a thing it is to observe a law with the utmost external correctness, while the heart is revelling in its daily and hourly transgression. Can such a state of mind be acceptable in God's sight? Would it be pleasing in the eye of an earthly parent, or teacher, or master? No. But how solemn the saying, that he who so much as looks upon a woman to lust after her-though this be a single and most transient act, is an adulterer-one of the most hateful of characters. How holy must God be-how terrible the slightest violation of his law and what a multitude of transgressors of it! Though conscious guilt may rebel, yet reason and conscience must pronounce the declaration to be equitable and right.

Instead of quarrelling with the law, let us rather, fully approving its spirituality, consider by what means irregular passions and propen

and to walk together in love, as Christ had loved them,' exhorts, as an indispensable step to this course, and indeed a part of it, to shun whatever savoured of unchastity. Nothing could be more fatal to an imitation of God, or to walking in brotherly love. The language is remarkably comprehensive and strong. But fornication,' says he: not merely higher crimes, but the simplest form of the sin, and all uncleanness,' whatever its nature or degree, ‘or covet

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sities may be best overcome. If the eye be the inlet to so serious sin-a sin which shall destroy the soul-let us be on our guard against all those outward excitements which may lead to its commission. Peter speaks of some whose eyes are full of adultery, and Job speaks of having made a covenant with his eyes. Let us be watchful against all that would suggest evil thoughts, or words, or lead to licentious deeds, whether in ourselves or in others. Let us be watchful against all in dress, or attitude, or ges-ousness,' selfish-inordinate desire, whatever its ture—all in books, or prints, or sculpture-all in kind; let it not once be named among you, as poetry, and music, and song-all in the dance, becometh saints.' So far from being practised and or the stage, that even in a remote degree con- spoken of with pleasure-treated as a matter of duces to light views of unchastity. Let us also indifference-let it not so much as once be even beware of any excess in food, or in drink, which named among you,' and that because it is not would blunt the conscience and relax the spiritual merely criminal in itself, but is utterly unbevigilance of the soul. The men of the world coming, and inconsistent with, the character of may laugh at these precautions, but such will saints-the holy family of God. And not satisnot be the judgment of high moral, and much more fied even with this most comprehensive counsel, Christian principle. he adds, neither filthiness, nor foolish talking, And the better to enable us to pursue this nor jesting, which are not convenient (or becomcourse, let us in all circumstances remember the ing), but rather giving of thanks.' It is unomnipresence of God, and that his eye sees and chaste thoughts which lead to unchaste words; marks the most secret sins, and that ere long He while again, unchaste words, by a sad re-action, will bring all into judgment. Let us remember deepen and perpetuate the thoughts, and lead to the case of Joseph, who though a young man in corruption in practice. The apostle does not, of a dependent situation, and surrounded with the course, condemn harmless pleasantry and wit, strongest temptations, yet preserved his integrity, which may be subservient to the cause of truth, asking with true principle, 'How shall I do this and the vindication of character, as well as innowickedness and sin against God? Let us remem-cent recreation, but to talking and jesting which

ber the awful judgments of God against the licentious and unclean-and that Christ, with all his purity and delicacy of mind, did not shrink from addressing to them the most distinct and solemn warnings. Nor let the young especially forget the apostolic counsel to abstain from youthful lusts, which war against the soul.' It cannot be doubted that multitudes who promised well, have fallen a prey to the temptations of licentiousness—have thus broken the hearts of their parents-blasted all the hopes of honour and usefulness which they had awakened, and made shipwreck of the eternal welfare of the soul. How needful then that the Holy Spirit, as the spirit of sanctification, should be sought by prayer.

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It may seem singular, but there was urgent need for exhortations on these points, even to Christian churches, especially in primitive times. The great mass of the members had come fresh from the moral abominations of hea thenism-from a heathenism, in regard to which the apostle says of its miserable victims that they were past feeling, and wrought all unclean ness with greediness.' The Christians of Ephe sus had been the worshippers of Diana, whos temple was one of the wonders of the world—bu whose character was notoriously immoral—and a is the object worshipped, so ever must be th character of the worshipper. The apostle Pau found it necessary to administer the most solem reproofs to the Christians at Corinth-a city pro verbial for its profligacy. He informs them, tha the case of incest, tolerated in their communion surpassed the proceedings of heathenism, and ye he said that on visiting them anew, he expecte to be humbled and cast down, on account many of them who had sinned, and who had no repented of the uncleanness, and fornication and lasciviousness, which they had committed

This shows how strong were the temptations | ness into union with the holiest benevolence and to such crimes in apostolic times; they were brotherly love: and besides it exposes the Chrissimilar to temptations to the same sins in the tian church to the scorn and contempt of those newly formed Christian churches of the South men of the world who are pure in their morals. seas, or the West India islands, at the present Let Christians then, as individuals, families, and day. Nor have such exhortations been uncalled churches, flee all that savours of uncleanness, for in the Christian church generally, in all sub- whether in word or deed-let it not be so much sequent times. Not to refer to the breaches of as once named among them. Let them rememthe seventh commandment, which the apostle, ber their professed character their connection doubtless, foresaw, in connection with the celi- with Christ and the Holy Spirit. So far from bacy and confessional, the convents and the using the tongue to purposes of obscenity, let nunneries of the apostate church of Rome, such them rather devote it to thanksgiving and praise offences have always constituted too large a part to the restraining grace of God, which preserves of the discipline of the Christian church.

them from the sin and woe of licentiousness.

TWENTY-SECOND DAY.-EVENING.

Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers,' Eph. iv. 29.

It is surely not necessary to say any thing of the gross inconsistency between the offences of which the apostle speaks, and a profession of Christianity. What can be more at variance with the spirit, conversation, and conduct of the Lord Jesus Christ? Such sins may suit well enough with the character of the men of the world. They may not exclude from the favour even of what is called good society, but they are at war with every pretension to true piety, and ought Ir is apprehended that few, even of the intellinot only to exclude from the communion of the gent and Christian members of society, consider, church, but the recognition and friendship of as they ought, the vast importance and responsiChristian men, in the more private relations of bility attached to the use of articulate speech. life. Paul writing to Christians solemnly says, So long as a man is silent, the good or the evil is If any man defile the temple of God, him confined to his own breast-others cannot be shall God destroy.' The temple of God is the affected by it; but the moment he speaks, it Christian church; and whosoever pollutes it with ceases to be his own; the words, with the sentisins of licentiousness, shall suffer under the wrath ment which they convey, pass from under his of God. The body,' says he, of Christians is control. He knows not into what other minds 'not for fornication, but for the Lord.' It is not and hearts they may be transmitted. This only for the service of sin. It is fitted and designed he knows, that they may pass from individual to for the service of God and of holiness. Know individual, from family to family; nay, from one

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e not,' he adds, that your bodies are the mem-generation to another, and in their influence hers of Christ.' It is the high privilege of Chris-only cease to act with the day of final judgment. tians, that they are made one with Christ their What a solemn thought, that a man may be doing Surety, so as to become members of his body, irreparable mischief, long after his spirit has he being the Head. Now it is asked, 'Shall passed to its award, and his body has mouldered I make them the members of a harlot? One into dust! It is pleasant to think, on the other cannot conceive any thing more unutterably hand, that good, whether by poetry, or prose, or shocking, than turning the body of our blessed tradition, is as capable of transmission and perLord to the wretched purposes of sin. But petuity. Under the head of 'corrupt communievery Christian who yields up his body to cation,' rather classes of sins, than particular such sins, does in effect convert the body of offences, seem to be comprehended. We may Christ into the members of sin; for he that is interpret it as cautioning Christians against all jened to a harlot, is one body with her.' What blasphemy and profaneness as regards God, or Christian does not shudder at the thought? any thing which is His-all falsehood and perHow inconsistent with devotion-with seeking jury-in short, breaches of the ninth commandto promote the honour of Christ, and the salva- ment, in their endless variety; all flattery, taletion of souls, are unchaste character and conver-bearing, whispering, reproach, railing, reviling, sation! We cannot conceive any thing more backbiting, slandering, as regards our fellowabhorrent to the morality of the gospel. It men, and fellow-Christians: and all obscene and not only brings intense, but degrading selfish-unchaste words and jests, and vain and idle

talking, and rash judgment, and unprofitable | be able honestly to ask God's blessing. A pious speech, as regards ourselves. No sins are more man who is watching for opportunities of good, frequently or solemnly condemned both throughout the Old and New Testaments.

may by well-timed and well-turned conversation not only prevent mischief, but by first recommending his own intelligence and good sense may afterwards communicate salutary moral impres sions of lasting value to his hearers, especially the young. In order to this he will always speak of God with reverence and awe, where it is necessary to mention His name; with prudence, candour, and tenderness, where it is proper to speak of others; and with uniform modesty, and sobriety, when he feels called on to speak of himself.

Let Christians now, when the means and opportunities of social intercourse are daily multiplying, and so much time is necessarily taken up

Surely it is not necessary to say any thing of the danger of evil communications. Proverbially they corrupt good manners. What multitudes of the young, made miserable for life, can bear witness to the injury which they have received from false teachers, ungodly masters, sinful companions! Armed, too, with sympathy and apparent earnestness, how powerful is speech, whether in the hands of the orator, or the demagogue, for evil. Did man simply cease to deal in corrupt conversation, how much time would be redeemed; what incentives to sin would be escaped; how much evil would be prevented; what occasions and op-in conversation, be exhorted carefully to comply portunities would be afforded for lessons in good! It is worthy of notice, however, that the apostle, in addressing Christians, does not content himself with forbidding evil. He exhorts to good. It is added, but that which is good to the use of edifying, that it may minister grace to the hearers.' Of course he does not, by this, mean to forbid cheerfulness and innocent mirth, nor to interfere with the freedom and consequent enjoyment of conversation. This were at war with the happiness of society, which speech is so well-fitted and designed to promote. But he condemns all vain, frivolous, trifling conversation which is not fitted to do us or others good; all idle talkativeness which leaves the mind empty and destitute of just thoughts, and all excess in pleasantry otherwise lawful, which is irrational and unfits for serious duty. In opposition to this he calls Christians to turn the gift of articulate speech to useful account, even to speak in a wise, rational, entertaining it may be, but still profitable manner. He teaches them that a savour of godliness and of heavenly wisdom, a desire for the glory of God and the interests of piety, should appear in their conversation, and, so to speak, tincture their words. Not that it is necessary or desirable to be always speaking in a manner directly religious, any more than to be always engaged in the actual worship of God. This would be inconsistent with the other duties of life, and mar our usefulness. What Christianity requires, is, that its disciples, in speech and conversation, never indulge in any thing which is at variance with Christian principle-that they take care that all be pure, rational, calculated more or less to be useful, and if possible, that all shall remotely at least have a moral and religious tendency; so that on the retrospect they may not have any thing with which to reproach themselves, and may

with the excellent counsel before us. Putting what is directly corrupt out of sight, is it not matter of deep regret, when looking back at the close of day, that professed disciples of Jesus find whole successive hours in conversation directed to no good purpose, but idle, light, frivolous, it may be, illnatured or satirical talk, injurious to the spiritual health of their own minds, and to the influence which it should exert over others. Do such neglected opportunities, and misapplied talents, and ungrateful treatment of God, involve no criminality? Let Christians faithfully employ their gifts and advantages. Let them be intelligent, candid, amiable, sober-minded, communicative, that they may be able to make a right and effective use of their articulate speech; and while they do not, by any means, confine themselves to religion, let them not fall into the opposite error of preserving a strict silence on all that borders on religion, as if it were intended only for the secrecy of the heart, or as if men could not speak upon it without disputing, or as if in the danger of professing ton much, it were better to make no profession at all. Above all, let them remember the example of the Lord Jesus. What a pattern was he of pure and profitable, yet withal pleasant speech! What wisdom directed his words! What love to God, what compassion for men, breathed through them all! Let such be the model of the disciples.

TWENTY-THIRD DAY.-MORNING.

Thou art of purer eyes than to behold evil, and canst not look on iniquity,' Hab. i. 13.

Ir is scarcely necessary to refer to the proofs of the divine holiness; they are to be met with on every hand. How impressive is the holiness of

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