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Extracted from the Rev. Edward Pearson's Selection of Family Prayers. ALMIGHTY and everlasting God, our heavenly Father, maker and

preserver of all things, we give thee humble and hearty thanks for thy goodness and loving-kindness to us and to all mankind. May the knowledge and true worship of thee, the only God, prevail more and more throughout the world. May all men, sensible of their entire de. pendance on thee, acknowledge thy sovereign authority over them, and live in dutiful subjection to thy laws. May thy holy will be obeyed by them on earth, as it'is oheyed by angels in heaven. Give thy blessing on our industry in our several callings, and enable us to obtain such a measure of temporal good things, as may be sufficient for our support and comfort. Through the merits and mediation of thy Son Christ Jesus, forgive us all our past offences, as we, in obedience to thy command, forgive those, who have offended against us. ciously, in our endeavours to overcome all future temptations to ill, with the influences of thy Holy Spirit, and deliver us from all dangers both of soul and body. Hear us, inost merciful Father, and grant our petitions, for the sake of thy Son Jesus Christ our Lord ; to whom, with thee and the Holy Ghost, be all honour and glory, world without end. Amen,

Assist us gra

פרקי אבות




CHAP. VỊ. 1. R. MEER saith, He who exerciseth himself in the law, for the sake thereof, and not for lucre, is worthy of many things, and not only so, but even of the whole world. He is called a companion and a friend. He loveth God, and he loveth also mankind : he giveth joy to God, and he giveth joy to mankind. It (the law) clotheth him with humility and fear. It predisposeth him to become just and pious, upright and faithful. It removeth him far off from sin, and draweth him near unto the hands of mnocency. Men derive from him counsel, and wisdom, understand ing and strength, as it is written (Prov. viii. 14.) Counsel is mine, and sound wisdom ; I am understanding ; I have strength. It giveth unto him a kingdom, and dominion, and the searching out of judgment. Το him are revealed the secrets of the law, and he becometh as a fountain which ceaseth not, and as a river, which increaseth in its course. He is lowly, and long suffering, and pardoneth him who injureth him. This man the law magnifieth and exalteth him over every work.

2. R. Joshua, the son of Levi, said, Every day a voice from heaven (lit. the Bath-Kol, op daughter of a voice) cometh forth from Mount HoVol. V. Churchm. Mag. Aug. 1803.


reb, and proclaimeth, saying, Woe to men because of the disgrace of the law ! for every one who doth not apply to learning the law is called 9113 Nazuph, i. e. culpable,) as it is written, (Prov. xi. 22.) As a jewel of gold in a swine's snout ; so is a fair woman which is without discretion. The Scripture saith also (Exod. xxii. 16,) and the tables were the work of God, and the writing was the writing of God, graven upon the tables. Do not read 77707 Haruth, i. e. graven,

but niin Héruth, i. e. liberty, since no one is to be considered by thee as free, but he who exerciseth himself in the law. And every one who exerciseth himself in the learning of the law. Behold, he is ex. tolled, as it is written, (Numb. xxi. 19,) and from Mattanah to Nahaliel, and from Nahaliel to Bamoth, i. e. from the gift unto the inheritance, and from the inheritance unto exaltation.

3. He who learneth of his companion one chapter, or one section, or one verse, or one word, is bound to pay honor to him : for thus we find in the example of David, king of Israel, that he learned from Achitophel only two words, yet he called him his master, his guide, and his acquaintance: as it is written, (Ps, lv. 13.) But thou, a man after my esteem, my guide and my acquaintance. Are not these words the argumentuin ab impuri ? For if David, the king of Israel, who only learned of Achitophel two words, called him his master, his guide, and his acquaintance, he who learneth of his companion one chapter, or one section, or one verse, or one word, or perhaps only one letter, on account of that one, how much more is he bound to pay honor unto him. For there is no glory but that of the law. As it is written, (Prov. ii. 35.) The wise shall inherit glory: and (xxviii. 10.) The upright shall have good things in possession. Neither is there any good thing but the law; as it is written, (Prov. iv. 2.) For I give you good doctrine, forsake ye not my law.

4. This is the way of applying to the law, shouldest thou eat only a mouthful of bread with salt, and drink water by measure, and sleep upon the ground, and live a life of affliction, yet dost labor in the law, if thou do thus, happy art thou, and well shall it be with thee : happy art thou in this world, and well shull it be with thee in the world to

Seek not after greatness for thyself, neither desire glory beyond thy learning. Wish not for the table of kings, for thy table is greater than their table, and thy crown greater than their crown. And faithful is the Lord of thy work, who will recompence thee with the reward of

5. The law is greater than the priesthood, and than the kingdom: for the kingdom is acquired by thirty gradations, and the priesthood by twenty-four, but the law by forty-eight things, and these are they. By learning, by hearing with the ear, by sweetness of lips, by disposition of heart, by terror, by fear, by humility, by joy, by ministering unto the wise, by controversies on grammar with one's companions, by disputations with scholars, by quiet, by reading the scripture, by the Mishna, by little business, by little sleep, by little talking, by little pleasure, by little laughter, by little worldly occupations, by long suffering, by a good heart, by belief in the wise men, by bearing chastisement : by him who acknowledgeth his own condition, who sejoiceth in his portion, who hedgeth in his words, and doth not by



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force lay hold on what is good for himself; who is beloved; who loveth God, who loveth mankind, who giveth joy to God, who giveth joy to mankind, who loveth justice, who loveth reproof, who loveth the upright, who retireth from glory, and pursueth not after glory, who puffeth not up his heart on account of his learning, and delighteth not in passing sentence, who beareth the yoke with his neighbour, who inclineth to the scale of innocence, who establisheth himself upon the truth, who establisheth himself upon peace, who settleth his heart in learning, who enquireth and giveth answers, who heareth and addeth thereto, who learneth for the sake of giving instruction, who learneth in order that he may practise, who increaseth the wisdom of his master, who inaketh him attentive who heareth him, who sayeth a thing in the name of him who said to him, Behold, thou hast learned every one; who sayeth a thing in the name of him who told him, bringeth redemption into the world; as it is written, (Esth. ii. 22.) And Esther certified the king thereof, in the name of Mordecai.

6. Great is the Law ; for it is she who giveth life to them that practise it, in this world and in the world to come: as it is written, (Prov. iv. 22.) For they are life unto those that find them, and health to all their Aesh. It saith also, (Prov. iii. 3.) It shall be health to thy navel, and marrow to thy bones. It saith also, (Prov. i. 9.) For they shall be an ornament grace unto thy head, and chains about thy neck. It saith also, (Prov. iv. 9.) She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee. It saith also, (Prov. iii. 18.) She is a tree of life to them that lay hold upon her, and happy is every one that retaineth her. It saith iso, (v. 17.) Her ways are ways of pleasantness, and all her paths are peace. It saith also (v. 16.) Length of days is in her right hand; and in her left hand riches and honour. It saith also,, (v. 2.) For length of days, and long life, and peace shall they add to thee. It saith also, (Prov. is 11.) For by me thy days sliall be muliiplied, and the years of thy life shall be increased.

7. R. Joshua said in the name of R. Eliezer, beauty, and strength, and riches, and wisdoin, and hoary hairs, and children, and glory, become well the just, and become well the world ;, as it is written, (Prov. xvi. 31.) The hoary head is a crown of glory, if it be found in the way of righteousness. It saith also, (Prov. xx. 29.) The glory of young men is their strength ; and the beauty of old men is the grey head. It saith also, (Prov. xvii. 6.) Children's children are the crown of old men ; and the glory of children are their fathers. It saith also, (Isai. xxiv. 23.) Then the moon shall be confounded, and the sun ashamed, when the Lord of Hósts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously. R. Simeon, the son of Minasia, sạith, These seven qualifications, which the wise men have enumerated, were all confirmed in Ribbi and his sons.

8. Five possessions hath the Holy and Blessed One acquired in his world; and these are they. The law is a possession : the heavens and the earth are a possession : Abraham is a possession: Israel is a possession : the house of the sanctuary is a possession. From whence is this inferred of the law? as it is written ; (Prov. viii. 22.) The Lord possessed me in the beginning of his way, before his works of old. From whence of the heaven and the earth?" from that which is written, P2


(Isai. Ixvi. 1.) Thus saith the Lord, The heaven is my throne, and the earth is my footstool. Where is the house that ye will build unto me? and where is the place of my rest? From whence of Abraham? From that which is written (Gen. xiv. 19.) Blessed be Abram of the most high God, possessor of heaven and earth. From whence of Israel? from that which is written, (Exod. xv. 16.) Till thy people pass over, O Lord, till thy people pass over, which thou hast purchased. It is said also, (Ps. xvi. 1.) To the saints that are in the earth, and to the excellent, in whom is all my delight. From whence of the house of the sanctuary? From that which is written ; (Exod. xv. 17.) The place, O Lord, which thou hast made for thee to dwell in, in the sanctuary, O Lord, which thy hands have established. It is said, also, (Ps. Ixxviii

. 54.) And he brought them to the border of his sanctuary, even to this mountain which his right hand had purchased.

9. R. Jose, the son of Kesama, said, I was once walking in the road, when there met me a man who gave me the salutation of peace, and I made peace return unto him, i. e. I suluted him in return. He said unto me, Rabbi, from what place comest thou? I answered him, From a great city of wise inen and scribes do I come. He said unto me, Rabbi, Let thy will be to dwell with us in our place, and I will give unto thee a thousand thousands of golden denarii." I replied to him, If thou wouldest give me all the silver and gold in the world, I would not dwell


where but in a place where the law is regarded. For thus we find in the book of Psalms, from the hands of David the King of Israel, (Ps. cxix. 72.) The law of thy mouth is better unto me than thousands of gold and silver. For in the hour of a man's departing this life, there attendeth not upon the man, either silver or gold, or precious stones, or pearls, but the law only and good works; as it is written, (Prov. vi. 22.) When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee; when thou goest, it shall lead thee, that is, in this world ; when thou s'çepest, it shall keep thee, that is, in the grave; and when thou awakest, it shall talk with thee, that is, in the world to come. It is said also, (Haggai ii. 8.) The silver is mine, and the gold is mine, saith the Lord of Hosts. Whatsoever the Holy and Blessed One created, he created it not but for his own glory; as it is written, (Isai. xliii. 7.) Every one that is called by my name: for I have created him for my glory, I have formed him, yea, I have made him. It is said also; (Exod. xv. 18.) The Lord shall reign for ever and ever. R. Chanania, the son of Achshia, saith, The Holy and Blessed One was willing to purify Israel, therefore did he multiply unto them the law and the commandments; as it is written, (Isai. xlii. 21.) The Lord is well pleased for his righteousness sake; he will magnify the law and make it honorable.

The End


Nott's Sermons.

(Continued from Puge 40.) WE proceed to fulfil the engagement which we made in our last,

and will endeavour to exhibit a correct view of this admirable performance as far as our limits will permit us. The text of the first Lecture is taken from 1 John iv. 1. “ Beloved, believe not every spirit, but try the spirits, whether they are of God.” From these words, the Preacher takes a comprehensive survey of Enthusiasm, of the guilt and danger of which he justly observes “But however various the shape or irregular the

appearance, which the spirit of delusion may assume, long experience has proved that there is none under which it has operated so frequently, and so powerfully to the prejudice of Christianity as under that of enthusiasm." “ The enthusiasm to which we allude, denotes that self-sufficient spirit, which placing the conceits of human fancy on a level with real inspiration, has ever proved, by its fruit, that it is not of God.”

And he well remarks, That there is something in the character of the present times, which renders the enquiry which he attempts in the following Lectures not unworthy the aitention of the younger part of his hearers, that they who recently have been ordained Ministers of the Established Church, or who are preparing for that most sacred of all functions, may be convinced, that in the regulation of their religious conduct, whether it regards their faith or their practice, they cannot too carefully reject every ihing which proceeds from a spirit of enthusiasm.

To establish this important truth, he defines its precise meaning in the present lecture. In the second, he briefly, but most ably, shews, that enthusiasm uniformly tends to create schism in the Church, of which offence the danger and the guilt he more particularly considers. Having thus laid the foundation, and we must confess, like a wise master-builder, he next proceeds, in the 3d, 4th, and 5th Lectures, to examine the conduct of some Schismatics who seem to be governed by the spirit of enthusiasm ; in which he most happily exposes the fallacy of their pretensions, and finds out the safe method by which not only in that particular instance, but in every other, he combats successfully the principle itself.

The Preacher advances forward, and in the 6th and 7th Lectures, he shews of what importance it is to society, that the spirit of enthusiasm should be carefully repressed, and that this may be made conspicuous, he endeavours to prove, that the enquiry which is offered by it, not merely to Ecclesiastical but also to Civil Establishments, is both infinite in its extent, and alarming in its consequences. After which he urges, as the general conclusion, that the restraint which we are required to lay on every religious opinion, that is not truly authorized by Scripture, is by no means an arbitrary imposition ; but one that arises from the very properties of Revelation : a restraint in no shape prejudicial to that liberty of conscience, which all men are so proud to exercise, but which


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