the same time leads a wicked life, does indeed teach many who are desirous of learning, though as it is written, "He is unprofitable to himself." Hence the apostle says, that "whether in pretence or in truth, Christ is preached."2 But Christ is

the truth; and it is possible for the truth to be announced in untruth; that is, for those things which are good and true, to be preached by one who has a false and depraved heart. Thus, for example, Jesus Christ is announced by those who seek their own, not the things of Jesus Christ. Since, howev

er, it is not a man to whom the faithful listen with obedience, but the Lord himself, who says:3 "All therefore whatsoever they bid you observe, that observe and do; but do not ye aften their works; for they say and do not,"-those may be heard with profit, who do not themselves practise. They studiously indeed seek their own; but, from the high place they occupy in the church, established as it was for imparting sound doctrine, they dare not teach their own. Hence, our Lord before he gave the above injunction respecting them, premised that they sat in Moses' seat. The seat therefore which they occupied, not being theirs, but Moses', constrained them to teach what was good, though they did not practise it. In their lives, therefore, they practised their own; but the seat they occupied, belonging to another, would not permit them to teach their own.

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By teaching, therefore, what they do not practise, they profit many; but by practising what they teach, they would profit. many more. There are an abundance of persons who endeavour to draw the justification of their own wicked lives, from those placed over them as instructors; replying in their hearts, and if these overflow, with their mouths, saying: Why do you enjoin upon me, what you yourselves do not practise?" The consequence of this, is, that they do not listen with obedience, to him, who has not been an obedient hearer himself; but contemn both the word of God preached to them, and the preacher of it. Hence, the apostle, writing to Timothy, after having said: "Let no man despise thy youth," in order that Timothy's youth might not be thus despised, subjoins : "But be thou an example of the believers, in word, in conversation, in spirit, in faith, in purity."

Such a teacher, in endeavouring to be heard with obedience, speaks without reproach, not only in the plain style and the in3 Matt. 23:3. 41 Tim. 4: 12.

1 Ecclus. 37: 19. 2 Phil. 1: 18. VOL. III. No. 11.

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termediate, but also in the grand; and that, because he leads a life which commands respect. Indeed, in making choice of a good life, he does not show himself neglectful of a good name; but as far as possible, he "provides things honest in the sight of God and man," fearing the one, consulting for the other. In his discourses too, he seeks to please by things rather than words; and let him not suppose he has spoken any thing well, except as he has spoken it in truth; and let not the teacher dance attendance upon words, but let words always be at the service of the teacher. This, indeed, is what the apostle says: "Not with wisdom of words, lest the cross of Christ should be made of none effect." To the same purpose also, he says to Timothy "Charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers." The meaning of the apostle is not that we should say nothing for the truth in opposition to its opposers; for he expressly inculcates the contrary, when, in showing what a bishop ought to be, among other things, he says that he must be "able by sound doctrine, both to exhort and convince the gainsayers."3 To contend about words, is not to seek how error may be vanquished by the truth, but in what respects our own diction may be preferable to another's. Moreover, he who avoids contention about words, employs them, whatever be the style in which he speaks, for the purpose of rendering the truth apparent, pleasing, and effective; since even love, which is the object of the precept and the fulfilling of the law, ceases altogether to retain its proper character, if the things loved are not true but false. As, however, he who has a beautiful body and a deformed mind, is more to be pitied than if he also had a deformed body; so he who utters falsehood in an eloquent manner, is more to be pitied than if he uttered it in a disagreeable manner. To speak with wisdom, therefore, as well as with eloquence, what is it, but to exhibit such truths as should be exhibited, in appropriate words, in the plain style; in elegant words, in the intermediate; and in vehement words, in the grand? Let him, however, who is unable to do both, speak with wisdom what he cannot speak with eloquence, rather than speak with eloquence what is destitute of wisdom. If he is unable to do even this, then let him so order his walk and conversation, as not only to obtain a reward for himself, but also to prove an example to

11 Cor. 1: 17.

2 2 Tim. 2: 14.

3 Tit. 1: 9.

others; and let his eloquence, so to speak, consist in his manner of life.

There are individuals who can pronounce a discourse well, but are unable of themselves to compose one. Such persons will do well to take the discourses of others, when written with wisdom and eloquence, and, committing them to memory, rehearse them to the people ; provided they have received a commission to this effect. In this way, indeed, we may obtain many preachers of the truth, which is certainly useful, without having many masters; provided they all speak the productions of one true Master, and there are no schisms among them. Nor should such persons be deterred from this labour by the voice of Jeremiah the prophet, through whom God rebuked those "who stole his words, each one from his neighbour;"1 for to steal, is to take what belongs to another; but the word of God certainly belongs to those who obey it. He rather is to be accused of speaking what is not his own, who, while he speaks well, leads a wicked life; for though the good things he utters seem to be the productions of his own genius, they are foreign from his manners and habits. God therefore pronounces those to be stealers of his word, who desire to appear good in speaking what is God's, while they are wicked in practising what is their own. Nor do they, if you carefully look at the case, in reality themselves speak the good things which they utter; for how can they in reality speak in words, what they deny in deeds? It is not without reason, therefore, that the apostle has said of such; They profess that they know God, but in works they deny him."2 In one sense, therefore, it is they themselves who speak; and again in another sense it is not they themselves who speak; since in either case that is and remains true, which the truth declares. Speaking of such, the Lord says:3 "Whatsoever they bid you observe, that observe and do; but do not ye after their works," that is, practise what you hear from their mouths, but not what you see in their works; "for they say but do not." They teach, therefore, though they do not practise. And inveighing against them in another place, he says: "O ye hypocrites, how can ye, being evil, speak good things." Hence, when they speak what is good, it is not they themselves that speak it; since both in will and works, they deny what they utter. We see, therefore, that a learned but wicked man 3 Matt. 23:3.

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1 Jer. 23: 30.

2 Tit. 1: 16.

may compose a discourse, in which the truth is exhibited, to be delivered by another who is a good man, but not eloquent. In this case, the former gives to another, what is not his own; and the latter receives from another, what is his own. When, however, pious believers assist pious believers in this way, both of them speak what is their own; since even God is theirs, whose are the things they speak; and those who live in conformity to the things they thus speak, practise what is their own, even though unable to exhibit it in a discourse of their own composition.

If

But whether we are about to address the people, or others; or whether we are about to dictate what is either to be delivered to the people, or to be read by those who are able and willing; let us pray God to furnish our mouths with good discourse. Esther, when about to speak to the king respecting the temporal welfare of her people, prayed God to put suitable words into her mouth; how much more should he pray for such a favour, who labours in word and doctrine for the eternal salvation of men? And let those who are to deliver what they receive from others, first pray for those from whom they thus borrow, that through them they may obtain the desired supply; and then for themselves, that they may be able properly to exhibit what they thus receive; and also for those whom they address, that they may have hearing ears; and, having ended their discourse with success, let them return thanks to Him, to whom, beyond all question, they are indebted for success; that he who glories, may glory in that Being "in whose hands are both we and our words."*

This treatise has run on to a greater length than I wished or anticipated. To the reader or hearer, however, who likes it, it will not seem long; or if so, and he still have a desire to become acquainted with it, let him read a part of it at a time. He who does not wish to become acquainted with it, will not complain of its length. And for myself, I here give thanks to God, who has permitted me, in these four books, to discuss so far as I have been able, not what I myself am, for in many things I am deficient, but what he ought to be, who, being sound in the faith, i. e. in the true christian doctrine, desires to live and labour not for himself only, but also for others.

*Wisd. 7: 16.

THE

BIBLICAL REPOSITORY.

No. XII.

OCTOBER, 1833.

ART. I. SKETCHES OF IDUMEA AND ITS PRESENT
INHABITANTS.

From the Travels of Burckhardt and Legh.

With an Historical Introduction.

By the Editor.

THIRD ARTICLE.

In our two preceding Numbers, we have given a sketch of the history, etc. of Idumea, and copious extracts from the Travels of Burckhardt in the same region. We now proceed to place before the reader similar extracts from the account given by Mr Legh of his excursion to Wady Mousa in the year 1818, six years after the journey of Burckhardt.

Mr Legh had been the companion of Dr Macmichael, in a journey from Moscow to Constantinople in December 1817 and January 1818. Here they separated, Dr M. returning to England, while Mr L. proceeded, in the spring, to Palestine. An account of the journey from Moscow was afterwards published by the former; to which the following description of Mr Legh's subsequent travels is subjoined as the last chapter. The work bears the following title: "Journey from Moscow to Constantinople in the years 1817, 1818. By W. Macmichael, M. D. F. R. S. etc." Lond. 1819. 4to. Mr Legh made the excursion in question, in company with Captains Irby and Mangles, VOL. III. No. 12.

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