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SERMON II.

DEUT. V. 28, 29.

They have well said all that they have spoken: 0 that there were such an heart in them!

WHEREVER the word of God admits of a literal interpretation, its primary sense ought to be clearly stated, before any spiritual or mystical application be made of it: but when its literal meaning is ascertained, we must proceed to investigate its hidden. import, which is frequently the more important. This has been done in relation to the passage before us; which primarily expres. ses an approbation of the request made by the Jews, that God would speak to them by the mediation of Moses, and not any longer by the terrific thunders of Mount Sinai; but covertly it conveyed an intimation, that we should all seek deliverance from the curse: of the law through the mediation of that

great Prophet, whom God raised up like unto Moses, even his Son Jesus Christ.

The further use which we propose to make of this passage, is only in a way of accommodation; which however is abundantly sanctioned by the example of the Apostles; who not unfrequently adopt the language of the Old Testament to convey their own ideas, even when it has no necessary connexion with their subject. Of course, the Liturgy of our Church was never in the contemplation of the Sacred Historian: yet, as in that we constantly address ourselves to God, and as it is a composition of unrivalled excellence, and needs only the exercise of our devout affections to render it a most acceptable service before God, we may welt apply to it the commendation in our text;

They have well said all that they have spoken: O that there were such an heart in them!"

As in the course of the month two other occasions of prosecuting our subject will oc

cur, we shall arrange our observations on the Liturgy, so as to vindicate its use-display its excellence—and commend to your attention one particular part, which we conceive to be eminently deserving notice in this place.

In the present Discourse we shall confine ourselves to the vindication of the Liturgy; first, Generally, as a service proper to be used ; and then, Particularly, in reference to some objections which are urged against it.

Perhaps there never was any human composition more cavilled at, or less deserving such treatment, than our Liturgy. Nothing has been deemed too harsh to say of it. In order therefore to a general vindication of it, we propose to shew, that the use of it is lawful in itself-expedient for us and acceptable to God.

It is laufal in itself.

The use of a form of prayer cannot be in itself wrong, for, if it had been, God would

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not have prescribed the use of forms to the Jewish nation. But God did prescribe them on several occasions. The words which the priest was to utter in blessing the people of Israel, are thus specified: Speak unto Aaron, and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, The Lord bless thee and keep thee; the Lord make his face to shine upon thee and be gracious unto thee; the Lord lift up his countenance upon thee, and give thee peace."* In like manner, when a man that had been slain was found, inquisition was to be made for his blood; and the elders of the city that was nearest to the body, were to make a solemn affirmation before God that they knew not who the murderer was, and at the same time in a set form of prayer to deprecate the divine displeasure. At the offering of the first-fruits, both at the beginning and end of the service, there were forms of very considerable length, which every offerer was to utter before the Lord.‡

*Numb. iv. 23-26. + Deut. xxi. 7,8.

Deut. xxvi. 3. 5—10.13—15..

When David brought up the ark from the house of Obed-edom to the tent which he had pitched for it in Jerusalem, he composed a form of prayer and thanksgiving for the occasion, selected out of four different Psalms, and put it into the hand of Asaph and his brethren for the use of the whole congregation. In all following ages the Psalms were used as forms of devotion : Hezekiah appointed them for that purpose when he restored the worship of God which had been suspended and superseded in the days of Ahaz;† as did Ezra also at the laying of the foundation of the second temple.‡ Nay, the Hymn which our blessed Lord sang with his disciples immediately after he had instituted his Supper, as the memorial of his death, was either taken from the Psalms, from 113th to 118th inclusive, or else was a particular form composed for that occasion. All this sufficiently shews that forms of devotion are not evil in themselves.

* Compare 1 Chron. xvi. 7-36. with Ps. cv. 1—15. and xcvi. 1-13. and exxxvi. 1. and evi. 47, 48. † 2 Chron. xxix. 30. ‡ Ezra iii. 10, 11.

Matt. xxvi. 30.

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