In prosecuting this subject, we observe, that, I. We should feel a concern for the spiritual welfare of the rising generation

We should by no means be indifferent to the soils of any on the contrary, the conveying of religious instruction to children is an occupation well worthy the attention of all, who have leisure and ability to engage in it. But we are more especially bound to instruct those who are related to us and dependent on us: indeed they may justly claim this service at our hands

1. Their spiritual welfare is incomparably more important than their temporal—

[All persons feel it incumbent on them to consult the temporal welfare of their children, and account themselves happy, if they can bequeath them an inheritance, that shall make them independent of the world; or give them such an education, as shall enable them to make a comfortable provision for themselves. But how much richer is a child that possesses a saving knowledge of Christ, however low he be in outward circumstances, than the heir of a kingdom would be, if destitute of that knowledge!-- Shall we then be diligent in promoting the temporal prosperity of our relations, and shew no regard for their eternal interests? God forbid! Let rather our care be most bestowed on those things which most of all deserve our care -]

2. Their spiritual welfare greatly depends on us—

[Who is to instruct our children, if we do not? or how can they gain knowledge without instruction? We provide for their bodies, because nature, as well as custom, tells us that it is our duty to do so. But is it not equally our duty to provide for their souls? If we educate them in ignorance, what can be expected but that they should grow up in sin? and how can it be thought that they should bestow any pains in cultivating divine knowledge for themselves, when they see us, whom they suppose to have formed a right estimate of things, indifferent whether they possess it or not? On the contrary, if we conscientiously discharge our duty to them in this respect, we have reason to hope, that God will bless our endeavours, and make us instruments of good to their souls.

a If this were the subject of a sermon for the support of charity, or Sunday Schools, the idea of relationship should be dropped, and the sentiments a little varied.

For though the best efforts may not universally succeed, we may assume it as a general truth, that "if we bring up a child in the way he should go, when he is old he will not depart from it."]

3. Their souls will be required at our hands

[This is a truth acknowledged in reference to Ministers: all agree that they must give account of the souls committed to their charge. Why then should not this be the case with those who have the care of children? Methinks every parent, as soon as ever a child is born, should receive it as it were from the hands of God, with this charge, "Bring this child up for me." As for the attention which a parent bestows on the temporal advancement of his children, it will not only not excuse his neglect of their better interests, but will be a fearful aggravation of it. The Judge will say to them as he once did to the hypocritical Pharisees, These things ought ye to have done, and not to leave the other undone.]

If we should feel this concern at all times for the rising generation,

II. We should express it more especially in a dying

hour

Every word acquires weight from the circumstance of its being uttered at the approach of death. We should avail ourselves therefore of that advantage, to impress the minds of young people with a concern for their souls. Two things in particular we should do: 1. We should commend God to them—

[This Jacob did: and we cannot do better than follow his example.

Young people are ready to think, that religion is a new thing, and that the exhortations of their parents are the effects of needless preciseness, or of superstitious fear. On this account, it is well to shew them, that all those eminent characters of old, whom they profess to reverence, were devoted to the service of their God: and that, in recommending religion to them, we recommend only what all the wise and good in all ages have approved; that, if God is our God, he was the God also, before whom Abraham, and Isaac, and Jacob walked." Moreover, though it is not always expedient to be talking of our own experience, yet, at such a season, we may do it to good effect. We may declare to others what we have known of God, both as a God of providence and of grace. It is of great importance to make them entertain right sentiments

b Exod. ii. 9.

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respecting the providence of God, and to make them know, that whether they become rich by industry or by inheritance, it is "God who feeds them all their life long." It is also indispensably necessary to direct their attention to that "Angel," Jehovah, the Lord Jesus Christ, "the Angel of the Covenant"," through whom alone we have redemption, either from the moral evil of sin, or from the penal evil of damnation. "He that redeems us from all evil," temporal, spiritual, and eternal. If we can from our own experience bear testimony to Christ in this view, it will avail more than a thousand lectures given in a time of health: for then the surrounding relatives will see, the sting of death is taken away, and that they are indeed blessed who put their trust in Christ."] 2. We should pray to God for them—

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It is

[The prayer of Jacob is short, but sententious. The expression," God bless you!" is often uttered in a dying hour, but without any just ideas affixed to the petition. But we, in imploring the blessing of God upon our children, should distinctly inform them wherein that blessing consists. We should inform them, that, to enjoy God in the dispensations of his providence, and Christ in the riches of his grace, and to walk before God in Christ, as our God and Saviour, in all holy obedience, is to be truly blessed; and that we are then indeed blessed, when God by his Spirit enables us thus to enjoy and to serve him. Having these things in our own minds, and conveying them to the minds of those whom we desire to instruct, we need not multiply words in prayer: while we entreat of God to bless those for whose welfare we are particularly concerned, we shall find acceptance with God, and obtain mercies for them.

It is recorded of Jacob, that in this prayer of his he exercised faith. Now we have not precisely the same grounds for faith that he had; because he was inspired to pronounce over the youths the blessings which God had before determined to bestow: but the more we are enabled to believe in God as a prayer-hearing and promise-keeping God, the more reason we have to hope that our prayers shall be answered, whether for ourselves or others.]

ADDRESS

1. To those who are advanced in life

[You see before you the composure of a dying saint. Seek to obtain such for yourselves. And that you may "die

The same Person is spoken of as in the former members of the text: nor would Jacob have prayed to him, if he had not been God. Compare Gen. xxxii. 24, 28, 30. with Hos. xii. 3—5. and Mal. iii. 1. d Heb. xi. 21.

the death of the righteous," be diligent to live his life. If your own business be not already transacted with God, (so to speak,) you will have little disposition either to speak to others in a dying hour, or to pray for them: but if your own calling and election be made sure, then will, your dying exhortations be delivered with ease, and received with benefit.]

2. To those who are coming forward into life—

[You are apt to slight the instructions of your parents, under the idea that they are unnecessary or unsuitable to your state. But you see what has always occupied the minds of dying saints. You know that Jacob's example is commended by God himself. Be thankful then, if you have friends or relatives who walk in the steps of Jacob: and let that, which they above all things desire for you, be your chief desire for yourselves.]

LX.

CHRIST THE TRUE SHILOH.

Gen. xlix. 10. The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come: and unto him shall the gathering of the people be.

THERE was a series of predictions relative to the Messiah from the very beginning of the world; and, as the time for the accomplishment of the prophecies drew near, the predictions concerning him were more particular and minute. About seventeen hundred years before his appearance, the time of his coming was fixed with great accuracy and precision. At the very first moment that the sons of Jacob were made heads of different tribes, it was foretold, that the continuance of Judah's power should extend beyond that of the other tribes, and that the Messiah should arrive before its expiration. In explaining this prophecy we shall of necessity be led to speak of,

I. The time of his advent

This, according to the text, was to precede the departure of Judah's sceptre

[Judah is here represented as a lion gorged with his prey, and couching in his den with a sceptre between his feet; a sceptre, which none should ever wrest from him, until he should come, whose right it was". "The sceptre" does not import dominion over the other tribes, but only the same kind of

separate and independent jurisdiction which was vested in Dan, and in all the other tribes". Nor does the term "lawgiver" mean a person who should enact laws; but rather, one who should execute and enforce them. Moses was the only lawgiver of the Jews; and even the kings were required to write a copy of his law, and to obey it in all things. Now it was here foretold, that this particular power should remain with Judah after that the other tribes should have been deprived of theirs; and that it should continue vested in persons belonging to that tribe till the Messiah should come. The precise import of the term "Shiloh" is not certainly known; but it is thought by most to mean, The Peacemaker. All however are agreed that it is a name for the Messiah, whose advent was to precede the dissolution of the Jewish polity.] The event exactly corresponded with the prediction

[The ten tribes were spoiled of their power when they were carried captive to Assyria. But the tribe of Judah retained both their ecclesiastical and civil polity even in Babylon. If they did not exercise it to the same extent as before, they had by no means wholly lost it. As they had possessed it in Egypt, and retained it the whole time of their Egyptian bondage, so they still nominated their chiefs and elders, yea and appointed fasts and feasts, while they were oppressed with the Chaldean yoke. Their bondage in Babylon was indeed, on the whole, exceeding heavy; but many of them were suffered to build houses and plant gardens, and to live rather as a colony than as slaves. On their return from Babylon, their own chiefs and elders were appointed to superintend the execution of Cyrus' decree1; and, after that period, they continued to enjoy their privileges till the time of our Lord's advent. Soon after that, they were reduced to the state of a Roman province; but still exercised the same powers, only in a more limited manner. But, forty years after the death of Christ, when his Gospel had been fully preached, and people of all nations had been gathered to him, their city and temple were utterly destroyed; and they themselves were dispersed into all lands. From that time their sceptre has utterly departed from them; nor can the smallest vestige of their former power be traced. They are therefore living proofs throughout the whole world that their Messiah is indeed come.]

d Moses and Aaron were sent to the elders of the people, Exod. iii. 16. and iv. 29; and these were heads of houses, Exod. vi. 14; and rulers of the congregation, Exod. xvi. 22. Compare Numb. i. 3, 16. See Sherlock's third Dissertation, pp. 342, 346, 6th edition. e Jer. xxix. 5, 7. f Ezra i. 5, 8. Compare John xviii. 3, and 31.