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 FROM THE LIBRARY OF 
 REV. LOUIS FITZGERALD BENSON, D. D. 
 
 BEQUEATHED BY HIM TO 
 
 THE LIBRARY OF 
 
 PRINCETON THEOLOGICAL SEMINARY 
 
 Sc8 
 
 C. 2- 
 
THE 
 
 DOMESTIC CHAPLAIN, 
 
, J THE * 
 
 DOMESTIC CHAPLAIN ; 
 
 BEING 
 
 FIFTY-TWO SHORT LECTURES, 
 
 WITH 
 
 APPROPRIATE HYMNS, 
 
 ON THE 
 
 MOST INTERESTING SUBJECTS, 
 
 FOR 
 
 EVERY LORD'S DAY IN THE YEAR. 
 
 DESIGNED FOR THE IMPROVEMENT OF FAMILIES OF EVERY 
 CHRISTIAN DENOMINATION. 
 
 by JOHN STANFORD, m. a, 
 
 As for me and my house, we will serve the Lord. 
 
 JOSHUA. 
 
 $eto*$orft: 
 
 Printed and sold by T. tf J. Swords, No. 160 Pearl-street , 
 sold also by the Author, No. 81 Fair-street. 
 
 1806. 
 
District of Neu-Yorli, a. 
 
 Be IT REMEMBERED, That cm the 
 eighteenth day of August, in the thirty-first 
 (L. S.) year of the Independence of the United 
 
 States of America, John Stanford, of 
 the said District, hath deposited in this 
 office the title of a book, the right whereof he claims as Author, 
 in the words following, to wit: " The Domestic Chaplain: being 
 fifty-tvoo short Lectures, with appropriate Hymns , on the 7nost 
 interesting Subjects, for every Lord's Day in the Tear. Dcsigne I 
 for the Improvement of Families of every Christian Denomina- 
 tion. By John Stanford, M.A. * As for me and my house, we 
 w ill serve the Lord. y jfoshua." 
 
 In conformity to the Act of the Congress of the United 
 States, entitled, " An Act for the Encouragement of Learning, 
 by securing the Copies of Maps, Charts, and Books, to the 
 Authors and Proprietors of such Copies, during the Times 
 therein mentioned;" and also to an Act, entitled, u An Act 
 supplementary to an Act, entitled, An Act for the Encourage- 
 ment of Learning, by securing the Copies of Maps, Char:-, 
 and Books, to the Authors and Proprietors of such Copies, 
 during the Times therein mentioned, and extending the Bene- 
 fits thereof to the Arts of Designing, Engraving, and Etching 
 Historical and other Prints." 
 
 EDWARD DUNSCOMB, 
 
 Clerk of the District of New-Tor k 
 
 A2 
 
ADDRESS, 
 
 ALTHOUGH the title affixed to this volume of 
 Lectures be sufficient to express the use for which 
 they are principally designed, it may not be unne- 
 cessary to explain the motives which induced their 
 publication. It was not a love of novelty in divinity ; 
 for, as our Lord hath said, No man having drank 
 old Wine straightxvaij desircth nexv;for, he saith, the 
 old is better. Nor was it from a wish to court the 
 applause of the learned; for I have studied that 
 simplicity of style which best suits the mixed ca- 
 pacities usually found in domestic circles. But, my 
 aim is to be useful in promoting the moral interest 
 of families, by disseminating some of the most im- 
 portant truths of the Gospel, in an agreeable variety, 
 without regard to those perplexing controversies too 
 prevalent among professors of Christianity. I have 
 also in view, the assistance of congregations and so- 
 cieties in the country, who are frequently destitute 
 of stated Ministers; presuming this volume, in the 
 
,iii ADDRESS. 
 
 hand of a good reader, may be the means of secur- 
 ing the attendance of the people, and promoting 
 their instruction. From a pretty general acquaint- 
 ance with mankind, I am confident that the respect- 
 ability of any community depends on the virtue of 
 the families of which it is composed. I am equally 
 confident, that domestic life is capable of produc- 
 ing very great sources of disquietude, or of enjoy- 
 ing a very high degree of happiness. — That the Gos- 
 pel of Christ is calculated to correct improper habits, 
 and afford consolation under sufferings, and that it 
 enjoins duties productive of good order and real plea- 
 sure, is disputed by none who are acquainted with 
 its divine precepts. For these reasons I have con- 
 structed my Lectures in that form, and under that 
 title, which I presumed would be best calculated to 
 make their way into Christian families of different 
 denominations; and, under the benediction of the 
 Almighty, contribute, in some small degree, to the 
 valuable fund of personal and social improvement. 
 Infallibility is not the prerogative of man. I know, 
 as an excellent writer has observed, u there will be 
 inaccuracies in theology while men preach, and errors 
 in governments while men rule." This, however, 
 
ADDRESS. it 
 
 should make us set the higher value upon the pure 
 word of God: I, therefore, freely acknowledge how 
 much I need the forbearance of my heavenly Father, 
 and the candour of my readers in this publication. 
 Still it is a duty which I owe to the same Almighty 
 Being and to my own conscience, in this prefatory 
 Address, to declare, I am now passing the meri- 
 dian of life, and by numberless incitements, am 
 called to anticipate death and eternity. Time is 
 short, truth is divine and inestimably precious. 
 Under these impressions, the following Lectures 
 were composed, and are now made public. And in 
 the construction of them I solemnly declare I have 
 not introduced a single sentence but what, from de- 
 liberate thought, I firmly hope bears the impress of 
 the Gospel, and is calculated to destroy vice, pro- 
 mote the purest virtue, and aid the real Christian in 
 his life and walk of faith. 
 
 In humility I copy the example of St. Peter, who 
 wrote his Epistles with the view that his sentiments 
 might be kept in veneration after his death; and 
 would hope that some of my dearest connections, 
 both in America and in Europe, by these Lectures, 
 
X ADDRESS. 
 
 after my decease, may be able to have those things in 
 rememberanee, which they have for so many years, 
 and, I trust, not altogether in vain, heard from my 
 lips. As the success of every truth we preach, and 
 every truth we write, wholly depends upon the in- 
 fluence of the Eternal Spirit, I close this Ad- 
 dress, sincerely praying the Most High God will 
 vouchsafe to bless what shall be found in this volume 
 calculated for the conversion of sinners, the instruc- 
 tion of Christians, and the glory of his own adored 
 name, through Jesus Christ our Lord. 
 
 Nerw-York v August 18, 1806. 
 
CONTENTS. 
 
 Lecture 1. Domestic Felicity Page 1 
 
 2. Christ the Alpha and Omega „ 10 
 
 3. Personal Religion 18 
 
 4. The Happy Sabbath 26 
 
 5. Advice to young Men 33 
 
 6. The unparalleled Sufferings of Jesus Christ 40 
 
 7. Christ a Prophet 47 
 
 8. The Love of Life moderated 54 
 
 9. Union between Christ and his Church 60 
 
 10. Afflictions Fatherly Chastisements 67 
 
 11. Sleep an Emblem of the Death of the 
 
 Righteous 75 
 
 12. The lively Christian 83 
 
 13. The best Robe 91 
 
 14. The Ring 97 
 
 15. On the two Resurrections 105 
 
 16. Humility 114 
 
 17. Christ an High Priest 120 
 
 18. The Trial of the Heart 128 
 
 19. The Law of Faith 135 
 
 20. The most endear'ng Character of God 144 
 
 21. The afflicted Youth brought to Jesus 151 
 
 22. The young Christian under the Similitude 
 
 of a Lamb 158 
 
 23. The moral Character of Jesus 165 
 
 24. The divine Nature of Christ 173 
 -25. A ssurance of Salvation 180 
 
xii CONTENTS. 
 
 Lecture 26. The Silent Sabbath Page 187 
 
 27. The Being of God 195 
 
 28. The Authenticity of the Bible 201 
 
 29. Christ a Physician 208 
 
 30. The burning Brand extricated 215 
 
 31. The Throne of Grace 223 
 
 32. Comparison between the Resurrection of 
 
 Jesus Christ and the Conversion of a 
 Sinner 230 
 
 33. Christ the good Shepherd 236 
 
 34. Morning private Devotion 243 
 
 35. The Root of the Matter 249 
 
 36. Increasing in the Knowledge of the Love 
 
 of Christ 256 
 
 '37. Christ more precious than the Golden 
 
 Wedge of Ophir 263 
 
 38. Contentment 271 
 
 39. The Christian's Progress 277 
 
 40. The Saviour's Resolution to drink the Cup 284 
 
 41. Heavenly Arithmetic 291 
 
 42. A Comment on Ezekiel's Vision of dry 
 
 Bones, illustrating the Conversion of Sin- 
 ners 298 
 
 43. Christ the Bearer of his People 311 
 44 The Character of a good Man 318 
 
 45. Consolation for the Distressed 325 
 
 46. Christ a Testator 332 
 
 47. Forgiveness of Injuries 339 
 
 48. The Christian's Gain by Death 346 
 
 49. The Unchangeableness of Christ 352 
 
 50. Winter 359 
 
 51. The Pure Language 369 
 
 52. A Memorial of the Divine Beneficence 277 
 
LECTURE I. 
 
 DOMESTIC FELICITY. 
 
 Luke x. 5. 
 
 Into whatsoever house ye enter, first say, Peace be unto 
 
 this house. 
 
 Peace be to this habitation, 
 
 Peace to every soul therein; 
 Peace, the foretaste of salvation, 
 
 Peace, the fruit of cancel'd sin! 
 Peace, that speaks its heav'nly Giver, 
 
 Peace to sensual minds unknown ; 
 Peace divine, that lasts for ever, 
 
 Here erect its glorious throne. 
 
 A. M. T. 
 
 1 HIS direction admirably accords with the character 
 of Christ as Prince of Peace, who by the blood of his 
 cross has made peace between provoked justice and re- 
 bellious man ; and therefore commissioned his disciples 
 to publish that peace into whatsoever house they should 
 enter. If we receive the text in the form of a fxrayer^ 
 it imports the dependence of the disciples upon their Lord, 
 to confer the blessing. If to be used as a Gospel saluta* 
 tion, it expresses their generous disposition, that, let the 
 family among whom they should enter be either religious 
 or vain, they wished that they might enjoy the celestial 
 blessing of peace, and be crowned with prosperity. 
 
 With such sentiments we commence the pleasing duty 
 of Domestic Instruction, by a series of discourses^ 
 sentimental and practical, constituting a Body of Divi- 
 nity in miniature, which, we hope, under the benedic- 
 tion of the Almighty, may contribute to your personal and 
 social felicity. With such cheering expectation, I pur- 
 
 B 
 
I Domes. 10 Felicity. 
 
 pose, in this introductory Lecture, to explain to you what 
 1 presume to be essential to constitute domestic happi- 
 ness. 
 
 A family is a little society usually consisting of pa- 
 rents, children, and servants; but in this term we com- 
 prehend all who inhabit the same dwelling and compose 
 the same household, be they more or less numerous. 
 Domestic felicity is one of the most essential blessings of 
 human life, and has a very material influence upon the 
 more ample circles of society. If we are deficient in 
 this, it imbitters almost every enjoyment of life. It is 
 acknowledged that the habits of education and rank 
 may sometimes curb the passions, and produce a degree 
 of order and amiableness. Real felicity, however, can- 
 not dwell in that heart, nor under the same roof, where 
 practical vice is cultivated in any form ; and, it is equally 
 true, that one vicious person in a family may become the 
 baneful source of disquietude to the whole. It is the 
 Gospel of Christ which opens those sources that arc 
 adequate to create substantial blessedness in a family. 
 What some of these are, I shall now briefly explain, sin- 
 cerely wishing you may know their charming imports by 
 happy possession ! 
 
 1. The first I shall name is the personal experience of 
 that fieace which the Saviour commanded his disciples to 
 proclaim ; for, as the heart of individuals, so generally 
 is the happiness of the domestic circle. It is a fact a* 
 humiliating as it is true, that we have sinned against the 
 being, the perfections, and the law of our Maker ; and 
 that thereby our souls arc extremely depraved, and are 
 exposed to numerous evils, and eventually to condign 
 punishment. No man, therefore, can be deemed happy 
 v/hilc his crimes are unpardoned, and his heart unre- 
 
Domestic Felicity* Z 
 
 newed. A feasibility of this fallen, wretched, con- 
 demned state is essential to the reception of Gospel peace. 
 When this conviction is properly received, nothing will 
 satisfy the mind and ease the pangs of the heart till re- 
 conciliation with God be enjoyed. The spirit of a man 
 may sustain his infirmities, but a wounded spirit who can 
 bear? Present obedience is not admissible by the laws 
 of God or man, as an atonement for past transgressions* 
 Punishment, or complete satisfaction, by a substitute, 
 must determine the all-important case between the sin- 
 ner and his Judge \ Not a line in the volume of nature 
 will tell him how God can be a just God, and yet a Sa- 
 viour ! To a person of this sensibility how beautiful are 
 the feet of them that publish peace, that bring good tid- 
 ings of salvation by the Son of God ? who became the 
 sinner's friend, obeyed the injured law, atoned for crimes 
 of deepest dye in his own blood, and is now exalted at 
 his Father's right hand, a Prince and a Saviour, to give 
 repentance and remission of sin. The enjoyment of this 
 blessedness is from the influencing power of the Spirit of 
 God, by creating faith in the heart to receive the inviting 
 word of Christ, Come unto me all ye that labour and are 
 heavy laden, and I will give you rest. 
 
 How truly great the felicity such peace conveys ! sins 
 pardoned ; the person accepted ; communion with God 
 enjoyed ; the blessings of grace secured ; the privileges 
 of Zion unfolded; death disarmed^ eternity, with all its 
 glory, promised by a faithful God ! What great things 
 are here ? Thus we have peace with God through our 
 Lord Jesus Christ, and we rejoice in hope of the glory 
 that is to come. This peace rules in the heart, sanctifies 
 the passions, influences the whole conduct, while the lips 
 incessantly praise the Lord for that peace which passeth 
 
4 Domestic Felicity. 
 
 all understanding. This is a short description of the re- 
 ligion of that heart which is born again of God. It is the 
 broad basis of grace, on which the superstructure of per- 
 sonal as well as social virtue and happiness must be rais- 
 ed. It forms the leading features of a child of God, let 
 his external profession or denomination be what it may, 
 never failing to issue in the praise of free, distinguishing, 
 persevering grace. Happy are you who possess it ! A 
 family composed of such children of peace, must certainly 
 be like an heaven upon earth ! and, even an individual 
 of that description to be found among an household, by his 
 temper and example, will prove an ornament and a bles- 
 sing. Thus Laban said unto Jacob, " I have learned by 
 experience, that the Lord hath blessed me for thy sake. 9 
 This felicity is still heightened, when the master of a 
 family is endowed with the possession of sacred peace, 
 and, Like venerable Joshua, the servant of the Lord, 
 who, in the face of multitudes, at the head of a nu- 
 merous household, publicly announced his religion, he 
 may say, " As for me and my house, we will serve the 
 Lord." 
 
 2. A disposition to fill every respective relation and 
 station in which God hath placed you, is an important 
 mean to promote domestic felicity. That there is an 
 equality in the worth of our souls, in our interest in 
 Christ, the privileges of grace, and a title to glory, 
 together with the rights of civil freedom, none but those 
 who are lost to the dictates of reason and Revelation will 
 attempt to deny. But sacred and inviolable as those 
 equal rights may be held, their misapplication, when suf- 
 fered to counteract the relation of parents and children, 
 i)f masters and servants, becomes subversive of all social 
 happiness, and the baneful source of discord and irregu- 
 
Domestic Felicity. $ 
 
 iarity. There are, alas I but too many striking instances 
 exhibited in the world to eradicate every doubt as to tfcc 
 justness of this remark. And while we deplore the u-\- 
 happiness of families, where, for the want of religion, 
 irregularity prevails, we cannot but devoutly wish that 
 those who profess to be the sons of Gospel peace would 
 study the relations they bear to each other, render just 
 subordination, and, mutually determining to pursue the 
 things which make for peace, set a brilliant example 
 to others. We dare net say that nature is quite lost tj 
 her respective relations ; but we affirm, that the Bible 
 is the most valuable bock of ethics, having placed every 
 relation of society, whether domestic, national, or eccle- 
 siastical, in the most admirable and beneficial point of 
 view, sanctioned by the authority of the God of peace. 
 Permit me to select some instances appropriate to these 
 relations of domestic life. u Let every one of you in 
 particular, so love his wife even as himself; and the 
 wife see that she reverence her husband, 19 " Tram ufi 
 «z child in the way he should go, and when he is old, he 
 will not defiart from it." u Children obey your parents 
 in the Lord, for this is right." " Servants be obedient 
 to them that are your masters ; and ye masters, do the 
 same things unto them," " He that hath friends should 
 shew himself friendly." <( Use hospitality one toward* 
 another." These are precepts as plain as they are ne- 
 cessary ; they need no comment ; an observance of them 
 cannot fail to produce the most agreeable sensations, and 
 happily secure both the interest and the pleasure of the 
 family. May you, like David, walk within your house 
 with a perfect heart. 
 
 3. Family Worship. If to worship God be the duty 
 and felicity of an individual, it must be equally so to an 
 B2 
 
£ Domestic Felicity. 
 
 household. By family worship is intended an observance 
 of stated daily periods for approaching God by prayer 
 and praise, accompanied with reading the Scriptures, or 
 such other volumes as may tend to the edification of the 
 family. Who shall perform this service ? the times when I 
 and in what manner? As there are no positive rules in 
 the Scriptures, perhaps it had better be left to the discre- 
 tion of those who are immediately concerned, and who 
 will adjust them as best comports with the circumstances 
 of the family. It has been said, and I think with much 
 propriety, that " every master of a family should be a 
 prophet to teach, a priest to pray for, and a king to rule 
 over his household." That family worship is agreeable 
 to the dictate of nature, is not only evident from the idea 
 of our perpetual dependence upon a Supreme Being, 
 but from the acts of worship paid by heathens to their 
 household deities. Revelation informs us that Abraham^ 
 Job, Joshua, David, and other ancient worthies, were 
 zealous in promoting family worship. In the New Tes- 
 tament we read of the practice of devotion in the house 
 of Priscitla and Aquila ; also in the habitation of Mary 
 the mother of John; and in the family of Nymfihas ; par- 
 ticularly in the instance of Cornelius, who feared God 
 with all hi 8 house, and prayed to God alway. The ad- 
 Tantages to be derived from domestic worship are ex- 
 tremely great. While the hearts of the pious, in the 
 discharge of their duty, feel the most happy emotions, 
 their devotion to the God of their mercy sets a valua- 
 ble example to children and to servants. 
 
 Amongst the most regular families it is too often found 
 that through diversity of tempers, temptations, and mis- 
 understandings, mistakes unavoidably occur, and create 
 general disquietude ; But called to family worship, bow- 
 
Domestic Felicity. t 
 
 ing before the most high God, is the most likely way to 
 bury every animosity, and the gloom of disquietude is 
 exchanged for affability and pleasure. Such are some of 
 the benefits of family devotion ; and such an house, like 
 the family of Obededom, shall be blessed for the Ark 
 sake* 
 
 4. A conscientious observance of the Lord's Day is 
 certainly a mean of promoting the moral felicity of a fa- 
 mily. Private and public worship are inseparably con- 
 nected. It is to be lamented that a neglect of the Lord's 
 day is one of the growing evils of the age. It certainly 
 has the most fatal tendency to vitiate the morals of youth) 
 and frequently proves the first step to infamy and ruin. 
 In proportion to the piety of parents and of masters, will 
 be the government of their children and servants in re- 
 gard to observing the private and public duties of the 
 Lord's day. Recreation is unquestionably necessary to 
 preserve the health and vivacity of youth, and with it 
 they should be indulged ; but since the use of the Lord's 
 day for that purpose has proved so fatal to the morals of 
 young persons, and has been attended with so many evi- 
 dent marks of the Divine displeasure, it is earnestly to 
 be wished that a portion of time in the week should be 
 allotted them for recreation, and that every incitement 
 should be given them to kee/i holy the Sabbath clay. Can 
 a pious parent or master enjoy the sweets of devotion 
 while his children or his servants are willingly' per- 
 mitted to turn their back upon the worship of Jehovah, 
 probably, either on land or water, united with compa- 
 nions who encourage them in the rounds of dissipation 
 r.isuality? Impossible! For the sake, therefore, of 
 the moral interest of those committed to your care — for 
 the happiness of domestic life— and for the public wel- 
 
t Domestic Felicity, 
 
 fare, govern your families in the fear of your God, that 
 his blessings may abide upon you. 
 
 You cannot expect that, in this single discourse, I 
 should give general directions for meditation, reading, 
 examination, prayer, praise, and cheerful conversation; 
 all I shall at present say is, may ycu, with the beloved 
 John, be in the S/iirit on the Lord's day ; and the Lord 
 of the day grant you his benediction. 
 
 5. The last thing I shall name as contributing to the 
 pleasures of domestic life, is the frequent contemplation 
 of the felicity of the Family in Heaven, Unconscious 
 of to-morrow, we live upon the bounty of an hour. The 
 place that now knoweth us in our families will soon know 
 us no more. Parents and children, masters, servants, 
 and friends, the most tender and endearing ties must sub- 
 mit to the stroke of death i This solemn reflection may 
 cast a damp upon the joys of those whose breasts are 
 strangers to the peace of God; but it will never fail to 
 operate in a very different manner upon that family 
 whom the Lord shall bless. Being joint-heirs with Christ, 
 they will welcome death as a friendly messenger to usher 
 them into the family in heaven. An innumerable com- 
 pany, related to one everlasting Father, interested 
 in the same inestimably precious love, redeemed by the 
 same Christ, called by the same spirit, enriched by the 
 same grace, and preserved by the same power ; after 
 having suffered and wept here below, by death, they 
 dropped their cumbrous clay: free from sin, and free 
 from pain, they now reside in one sacred house not made 
 with hand*) eternal in the heavens. There the Father 
 spreads his glories all around ! There Jesus, our hea- 
 Tc:nly Jose/ih, fully makes himself known to his brethren 
 in all the charms of love ! No need of the 9un } nor of 
 
Domestic Felicity. $ 
 
 the moony nor of the light of the candle; natural nor ar- 
 tificial light are necessary in that celestial mansion, for 
 God and the Lamb are the light of it : no discordant 
 notes are heard ; prejudice and party names, which kept 
 them at " jarring odds" below, are vanished away, and 
 pure love and joy flow from soul to soul. Bear with me 
 while I suggest the thought, though at the expense of a 
 silent tear — in that blessed family above reside some of 
 your dearest, pious relatives, whom death has taken from 
 your arms ! They are not lost ; they are not lodged in 
 the dark regions of despair ; they are with the Lord, 
 who bought them with his blood ; and they now sing his 
 praise on harps of gold ! Let the Saviour's peace dwell 
 in your heart — obey his holy will in every relation of your 
 life — regard his holy day — let your conversation be in 
 heaven — and soon you will be transmitted from your ta- 
 bernacle of clay, to dwell for ever in the mansion of eter- 
 nal bliss ! 
 
 (£j» The number to the appropriate Hymns, at the end of 
 the volume, will be found to correspond with the number of 
 the Lecture. 
 
LECTURE II. 
 
 CHRIST THE ALPHA AMD OMEGA. 
 
 Rev. i. 8. 
 / am Al/iha and Omega, the beginning and the ending, 
 tenth the Lord, which is, and which was, and which. 
 i$ to come, the Almighty* 
 
 Come, thou dear, all-lovely Jesur, 
 
 Help us, Lon', to live to theej 
 From the power or sin release us, 
 
 Alpha arul Omega be ; 
 Come thou lovely 
 
 Chier among ten thousand be. 
 
 1 HE Revelations of this book were made by Jesus 
 Christ to his servant John, concerning the future events 
 which should take place in the world, and in the church, 
 through successive ages, until the consummation of all 
 things : of course it was highly necessary that Christ 
 should assert his own character, for by him such events 
 were to be produced. What epithets could more charm- 
 ingly convey to St. John, or to us, the knowledge of Christ, 
 as the author and finisher of these great things, than the 
 words of our text? Who could control nations, demo- 
 lish kingdoms, subdue satan, raise the dead, and produce 
 a new state of things in the moral world, but he who is 
 the Almighty God ? Such things have been in operation 
 for many ages, and they shall be completed by that Jesus 
 who is God over all blessed for evermore ! 
 
 It is worthy of note, that as the style of the book of 
 Revelations is symbolical, so the figurative expressions 
 in the text are perfectly consonant. By this passage you 
 
Christ the Jljiha and Omega. 11 
 
 may learn what Christ is in himself, and what he is to 
 his people. 
 
 Aljiha and Omega are the first and the last letters in 
 the Greek alphabet ; the nature of which is explained 
 in the next clause. The same is mentioned in the 11th 
 and irth verses, as the Jirst and the last. They are also 
 pertinently introduced in the last chapter and 13th verse 
 of this book, which exhibits the time when all the pro- 
 mises and the prophecies relating to the kingdom of 
 Christ will be finished, and God himself be all in all. 
 
 1. By the aid of our text let us attempt to learn what 
 Christ is in himself. 
 
 By Alpha Jesus is known in his divine nature as 
 the first cause, the uncreated, self-existent Jehovah. 
 The Supreme Being claimed this very title, in the reve- 
 lation of himself to the prophet Isaiah, " I am the Lord^ 
 the first, and with the last I am he." " Thus saith the 
 Lord) the King of Israel, and his Redeemer, the Lord 
 of Hosts, lam the first, and I am the last, and beside 
 me there is no God." " Hearken unto me, Jacob, and 
 Israel, my called, I am he, I am the first, and I am the 
 last. Mine hand also hath laid the foundations of the 
 earth, and my right hand hath spanned the heavens: 
 rshen I call unto them, they stand up, together." These 
 sublime passages, compared with our text, are sufficient 
 to convince us of the just claim of Jesus to divinity. The 
 Godhead of Christ is the first and the grand principle of 
 our religion. If Jesus be not the self-existent God, the 
 frst and the last, there can be no confidence placed in 
 his promises — no virtue in his grace — no perfection in his 
 salvation — nor can there be any accomplishment of those 
 purposes which are recorded in the Bible. We confess, 
 *< Great is the mystery of godliness. God manifest in the 
 
12 Christ the Alpha and Omega. 
 
 flesh." Yet the fact is revealed, and this is the Saviour 
 by whom alone sinful man can be restored to God in 
 peace, be influenced to the practice of virtue, and rejoice 
 in hope of the enjoyment of happiness for ever ! Alpha, 
 the first letter in the alphabet, must be understood before 
 we can proceed to the next; and without which all the 
 rest will be of no use : equally so we must first under- 
 itand Jesus as " the true God and eternal life" before we 
 can derive any special benefit from the other truths of 
 the Gospel. Indeed, on the first letter, alpha, all the rest 
 depend, and, if that be omitted, the alphabet is incom- 
 plete ; so, in the Gospel, without the belief of Christ in his 
 self-existent, underived Godhead, all the doctrines, pro- 
 mises, institutions, and hopes which are revealed, vanish 
 as an empty dream, and leave us in our sins. Alpha, the 
 first letter, is a necessary introduction to the rest ; and 
 the knowledge of Jesus Christ, as the ever blessed God, 
 leads to an easy acquaintance with every other revealed 
 truth. Necessity obliges me to say, there are many who 
 profess Christianity, and yet deny Jesus in his essential 
 underived Godhead. Erring in this first and most im- 
 portant point, their other sentiments are evidently wrong; 
 their system is obscure and perplexing, as would be an 
 alphabet without its first and primary letter. Let us 
 then be thankful, if we have been taught the divinity of 
 Jesus — may its influence be ever operative on our hearts 
 and lives. 
 
 By this first letter, alpha, we may also learn the medi- 
 atorial character of Jesus. He is the first and 
 the head of all the family of grace. He is declared to 
 be " the first-born of every creature ;" as Jesus, God 
 with us, he is the author of all angelic and human exist- 
 ence \ he is particularly so as the author of the new crc- 
 
Christ the Aljiha and Omega* 13 
 
 etion; for, if any man be in Christ Jesus, he is a new 
 creature. And for the same reason Christ is called 
 the beginning' of the creation of God; the first bom 
 among many brethren; and to his image all, eventually, 
 shall be conformed. After the conquest of Jesus upon 
 the cross, he arose from the dead, and became the 
 first fruit of them that slejit ; or, as it is more strongly 
 expressed in Col. i. 18, He is the head of the body, the 
 Church; who is the beginning, the first born from the 
 dead; that in all things he might have the fire-eminence* 
 Thus we learn the completeness and the glory of Jesus 
 as Mediator; the Alpha, the head, the fountain, the fore- 
 runner, the first fruit, able and mighty to redeem ; the 
 first in love, the first in power, the first in grace, and 
 the first in glory ! 
 
 Our text informs us Jesus is not only Alpha but Omega, 
 the last as well as the first — the end as well as the begin- 
 ning. This instructs us that Jesus, as Mediator, is the 
 end, the completor of all the purposes, counsels, and 
 promises of grace; that as Jesus began them, and is car- 
 rying them on, so he will assuredly bring them to a glo- 
 rious issue ; not one thing shall fail of which the Lord our 
 God hath spoken. In no instance does Jesus, our Medi- 
 ator, appear in the character of Omega, as in our law 
 fulfiller. He is the end of the lavj for righteousness 
 to every one that believeth. He was made under the 
 law ; he came to fulfil the law, that neither jot nor tittle 
 should fail ; the law was in his heart, and honoured in 
 his most holy life ; he sustained its awful penalties for his 
 people, redeeming them from the curse of the law; he 
 being made a curse for them. May I not repeat that 
 Jesus, our Mediator and Law-fulfiller, having honoured 
 the precepts we have violated, and borne the curse we 
 C 
 
14 Christ the Aijiha and Omega, 
 
 had merited, appears to us in the most iiitcrcstin 
 important character. Here is complete redemption, an 
 all-sufficient justification, the highest display of divine at- 
 tributes in the salvation of men, and the crown of glory 
 produced for ever to shine upon the head of Immanuel 1 
 
 By this last letter in the Greek alphabet, Omega, we 
 likewise learn the humiliation of Jesus. As Aijiha, 
 he was the first, the highest, and the most glorious; yet, 
 to obtain eternal redemption for us, he became the lowest 
 and most abased upon earth. He was made lower than 
 the Angels; a man of sorrows, and acquainted with 
 griefs ; a worm, and no man. This subject ought sensi- 
 bly to affect us. Ye know the grace of our Lord Jesus 
 Christ, that though he was rich, yet for your sakes he 
 became poor, that ye, through his poverty, might be 
 rich. Though he was in the form of God, and thought 
 it not robbery to be equal with God, he made himself of 
 no reputation, and took upon him the form of a servant, 
 and was made in the likeness of men ; and being found 
 in fashion as a man, he humbled himself, and became 
 obedient unto death, even the death of the cross. O for 
 an heart to adore the Saviour in whom such extremes of 
 light and darkness, riches and poverty, honour and de- 
 basement, have been experienced ! The Aijiha, the high- 
 est in glory ; the Omega, the lowest in sorrow; both ab- 
 solutely necessary to constitute Jesus a complete Saviour 
 for sinners. 
 
 May I not add, that Jesus, Omega, reminds us of the 
 last scene of human things, and himself as Judge of all 
 mankind. The solemn scene of retribution makes a very 
 material part of the Holy Bible. As Aijiha, the first, the 
 beginning, the Almighty, manifest in our nature, Jesus 
 bears the most august character, as that supreme Judgr, 
 
Christ the Alpha and Omega. 15 
 
 who, in truth, wisdom, and righteousness, shall fix the 
 final state of man. 
 
 The first and the last letters of an alphabet necessarily 
 include all the rest, and the Alpha and the Omega denote 
 the perfection of the whole. This idea leads us to con- 
 template Jesus, in whom all possible perfection dwells ; 
 or, as Paul expresseth it, in whom dwelleth all the ful- 
 ness of the Godhead bodily. And as he is the Mediator, 
 in whom all perfection of wisdom, power, truth, grace, 
 righteousness, and eternal love dwell, we adore him as 
 the perfection of beauty, the fountain of blessedness, and 
 the brightness of glory ! 
 
 From the alphabet we take letters, make words, form 
 Sentences, chapters, and volumes, for the preservation 
 of our ideas, and the communication of them for the in- 
 teresting purpose of diffusing knowledge to mankind. 
 As Jesus, who is Alfiha and Omega, is the image of the 
 invisible God, it is from him alone we can, as fallen be- 
 ings, collect ideas of Jehovah as gracious and merciful 
 to us. A God in Christ is the current theme of the Scrip- 
 tures. This Jesus is the fountain of wisdom. We could 
 as easily compose a volume without an alphabet, as ob- 
 tain spiritual knowledge without Jesus. It is from hence 
 God fulfils his gracious promise, and turns to the people 
 a pure language, that they may all call upon the name 
 of the Lord, to serve him with one consent. 
 
 Thus let us read our text with advantage ; learn Jesus 
 Alpha, in his divinity, as the Almighty, and in his 
 official character as the great Mediator. Let us often 
 reflect on the depth of his humiliation as our Omega, 
 with the perfection of his truth and his grace, and adore 
 him for what he is in htm self. 
 
 2. According to promise, we shall spend a few minutes 
 
16 Christ the Alfiha and Omega. 
 
 more to learn what this text will teach us of the relation 
 Jesus bears to us. This is an interesting part of the sub- 
 ject ; for a Christ, however glorious in himself, unless 
 enjoyed, can afford no satisfaction to a sinner's heart. 
 Jesus is the Alfiha and Omega, the beginning and the 
 end of your salvation, the spiritual life of your souls, the 
 author of your conversion, sanctification, establishment, 
 perseverance ; all comes from Jesus. He is, therefore, 
 styled the author a?:d the finisher of our faith* The 
 redemption of Christ was necessary to save you from 
 hell ; and salvation, by the Spirit of Christ, is equally 
 necessary to qualify you for heaven; for, if any man 
 have not the Spirit of Christ, he is none of his, let his 
 pretentions be what they may. Contemplate Jesus as 
 your Alfiha and Omega. Your first spiritual motion of 
 soul, the first dawn of heavenly light, and your first taste 
 of sacred love, all equally proceed from him. As the 
 Omega, the end, the finisher, he knows how to ripen 
 your soul for glory, how to put the last finishing stroke 
 to your faith, your sufferings, and your experience. 
 
 Jesus is Alpha, the first, the beginning, the foundation- 
 stone of strength to his visible Church ; and he shall be 
 found the Omega, the corner-stone, and the top-stone of 
 beauty and perfection to the whole. Churches and Mi- 
 nisters should thus honour Jesus as their Alfiha and Ome- 
 ga. All institutions, privileges, gifts, laws, grace, pros- 
 perity to individuals and to the Church collectively, which 
 are ennobling to the soul, and worthy of God, proceed 
 from him. And equally happy is that FAMILY whose 
 end and aim, duties and mercies, are enjoyed from the 
 same celestial source ! To make Jesus the Alfiha and 
 Omega, the beginning and the end of all domestic en- 
 gagements; to consider him, from first to last, in all dis. 
 
Christ the Alpha and Omega. 17 
 
 appointments and sufferings, will never fail to yield a 
 thousand sacred sweets. Christ is all, and in all. Bless 
 him all ye people, and magnify him all ye who are on 
 your way to glory. Trust him all ye who are the children 
 of sorrow ; he will not forsake the work of his hand* 
 Praise him all ye Ministers of his that publish salvation 
 in his name. As from Jesus, your Alpha and Omega, 
 you learn the language of grace in this valley of tears, 
 soon shall you be transmitted to the mansions above* 
 where, in the highest perfection, you shall praise him as 
 the first and the last, as God over all blessed for ever 
 more. 
 
 -Thou, my all I 
 
 My theme, my inspiration, and my crown ! 
 
 My soul's ambition, pleasure, wealth ! my world ! 
 
 My boast thro' time, my bliss thro' eternity. 
 
 Eternity, too short to speak thy praise, 
 
 Or fathom thy profound of love to man ! 
 
 Praise ! flow for ever (if astonishment 
 
 Will give thee leave), my praise for ever flow ; 
 
 Praise ardent, cordial, constant, to high heav'n 
 
 More fragrant than Arabia sacrific'd, 
 
 And all her spicy mountains in a flame. 
 
 Young. 
 
 es 
 
LECTURE III. 
 
 PERSONAL RELIGION. 
 
 1 Peter iii. 4. 
 The hidden man of the heart. 
 
 Lord, while tl.y glorious works I " 
 
 . I uart :md sou; 
 Here bid thv purest light to h 
 
 And beauty glow with charm:, 
 
 rK N. 
 
 1 H ROM the contents of this chapter we find Peter was 
 under a necessity to dissuade some female professors of 
 religion from extravagance in dress ; but, at the same 
 time, descends from the decorations of the body to the 
 more important concerns of the soul. Perhaps all that 
 maybe denominated "Personal Religion" will be 
 found comprised in this remarkable sentence, the hidden 
 man of the heart. As our meditations upon it may in- 
 struct our minds in the true religion of the heart, let us 
 inquire, Why this bears the appellation of man ? Why 
 it is called the man of the heart ? and how far this is said 
 to be concealed, or the hidden man of the heart ? In the 
 conclusion of this discourse may we each be found in 
 possession of this true religion of the soul, and be influ- 
 enced to live to the honour of our God. 
 
 1. Why personal religion bears the appellation of 
 ?nan. Others, perhaps, in discussing this subject, would 
 rather have introduced the term grace, in preference to 
 " personal religion." Be it so, provided we can under- 
 stand the subject, and find ourselves in possession of the 
 thing* This is not the only text where religion in the 
 
Personal Religion. 19 
 
 soul is called man. Paul calls it, the inner man — the new 
 man, in contradistinction to the old man, which is cor- 
 rupt. In order to render this subject as clear as possible, 
 I shall claim your attention to a few select observations. 
 
 Man is confessedly the creature of God. The new 
 and hidden man of the heart is not so much the new cre- 
 ation of God, as he is the Lord Creator, as he is the 
 Lord Redeemer, and the God of all grace. To each 
 divine person in the unity of the Godhead this new crea- 
 ation is attributed. The Father hath begotten us again 
 — created in Christ Jesus — born again of the Spirit. As 
 it is with the production of man as a creature, so it is 
 with the hidden man of the heart. A nature is com- 
 municated in regeneration, which is an instantaneous 
 operation of God, and then that new man in embryo is 
 delivered into visible, active Jife, by being born of the 
 Spirit. If you ask me, What is that nature which is 
 communicated, and which produces this new creature ? I 
 reply, It is the nature of Jesus Christ. Paul teaches us 
 this truth, He revealed his Son in me. Christ in you, 
 the hope of glory. And I am disposed further to say, 
 as the Holy Spirit formed the nature of Jesus in the 
 Virgin Mary, that he might be the Head and the Father 
 of the family of grace ; so, the same Spirit conveys the 
 nature of Jesus to sinners, to form them new creatures, 
 and make them spiritual members of his body. To 
 add no more, it is, I presume, for this very reason the 
 promise was made for Messiah, saying, He shall see his 
 seed. We therefore believe that this is the origin of the 
 new man, the hidden man of the heart, created in righ- 
 teousness and true holiness, after the image of the Lord. 
 This it is that makes the true Christian ; for, if any 
 7?ian have not the Spirit of Christ, he w none of his* 
 
20 Personal Religion. 
 
 The subject of natural birth, though an infant of days, 
 and little more than a span long, is acknowledged per- 
 fect in its parts, although by maturity of age it passes 
 from infancy to youth, to manhood, and to old age. It 
 is equally so with the hidden man of the heart. The 
 youngest Christian, made so by regeneration of the Spirit, 
 is as really a child of God, in the possession of grace, 
 and in union with Christ, as the most aged father in 
 Christ. And as it is with humanity, so it is with the 
 Christian ; he hath his stages of spiritual growth ; and 
 therefore we read of new-born babes desiring the sincere 
 milk of the word; young men strong in the Lord ; and 
 fathers who have had the longest experience of grace : 
 and although God sometimes cuts off the young Christian 
 in his bloom, all who are in possession of the hidden man 
 of the heart, pass their various stages with the duties 
 and labours incidental to each, and all shall arrive to 
 the measure of the stature of the fulness of Christ. 
 
 Human nature is sustained by alimentary food, granted 
 by the God of nature, and with which the appetites 
 of hunger and thirst are satiated, answering for the pur- 
 poses of nourishment, strength, comfort, and growth. 
 The new man, who is equally formed by grace, not only 
 requires a mean of sustenance, but the God of all grace 
 has appointed spiritual food agreeable to its own nature. 
 In this we are not left to our choice, as in the infinite 
 variety of the bounties of Providence ; our spiritual meat 
 and drink are determined. As when Moses pointed the 
 Israelites to the manna, saying, This is the food which the 
 Lord hath commanded you to eat, so Jesus saith unto all 
 his disciples, Excejit ye eat the flesh of the Son of 'man , 
 and drink his blood, ye have no life in you. Whoso eateth 
 myftesh) and drinketh my bloody hath eternal life : for 
 
Personal Religion. 21 
 
 my Jlesh is meat indeed, and my blood is drink indeed. 
 On this, and only on this celestial food the hidden man of 
 the heart can live, enjoy spiritual health, and abound in 
 the fruits of righteousness, to the praise of God our 
 Father. 
 
 The last observation made, leads us to ask, For what 
 end was this hidden man of the heart created ? God 
 himself makes the reply — This people have I formed 
 for myself they shall show forth my praise* The first 
 creation of man displayed the wisdom and power of Je- 
 hovah ; but the creation of the new man in Christ displays 
 the harmony and glory of his wisdom, power, justice, 
 mercy, grace, love, every attribute that can be conceiv- 
 ed by mortals, laying a foundation for gratitude, adora- 
 tion, and praise. Although this end of the new creation 
 is obvious, we are further instructed, that it is a child 
 of God, an heir of God, and joint-heir with Christ ; 
 so that we may safely conclude, all that can constitute 
 the perfection and blessedness of the new man in this or 
 the future life, shall be enjoyed in the highest degree 
 possible. One other end in this new creation I must 
 name, is in relation to society. The hidden .i.an of the 
 heart finds its own likeness, and forms a sacred union. 
 Of such characters the Church of God are formed, and 
 mutually promote the interest and happiness of each 
 other. And next to this, how happy must that family 
 be, whose members are materially formed of such valu- 
 able persons ! David called them, the excellent of the 
 earth, in whom his soul delighted. 
 
 The last observation designed for your attention on this 
 new man of the heart, is its incorruptibility. This is 
 not only asserted by Peter, in the verse of our text, bat, 
 in other passages it is said, Though our outward man 
 
22 Personal Religion. 
 
 perish, yet the inward man is renewed day by day. This 
 new man is btrn again, not of corruptible seed, but of 
 incorruptible ; by the word of God, which liveth and 
 abidethfor ever. Besides, as this new man of the heart 
 is not only created by, but in Christ, and Christ him- 
 self being set down at the Father's right hand in glory, 
 as the head and representative of his new-born family ; 
 each individual of course must be immortal like their 
 Saviour, who is the same yesterday, to day, and for ever ; 
 and shall possess an inheritance incorruptible, undefiled, 
 and that fadeth not away, 
 
 From these observations on the hidden man of the 
 heart, as the creation of the God of grace ; its nature, 
 growth, and sustenance ; the design of its creation to God 
 and society; and likewise its incorruptibility; I must 
 now, according to promise, 
 
 2. Inquire why this is so emphatically styled the man 
 of the heart ? To this we have briefly to reply ; it is to 
 denote its reality, that as the heart is the scat of life, and 
 the spring of all actions to the members of the body, so 
 this new man of the heart dictates and produces all those 
 moral and spiritual actions which are enjoined on the 
 Christian in the Gospel, the performance of which are 
 worthy of his God. It is also not without meaning, to 
 show the difference between the professed and the real 
 Christian : the former may have the apfiearance of the 
 new man ; the latter actually possess it in his very 
 heart : especially, it is to teach us the knowledge which 
 God hath of this new creature. Man looketh on the 
 outward appearance, but God looketh on the heart. 
 He only is privy to the reality of grace in the soul : we 
 may exercise a charitable opinion, but it is God alone 
 who can positively determine the real state of any man# 
 
Personal Religion. 23 
 
 Paul, therefore, was happy in saying, He that judgeth 
 me is the Lord. From these few remarks, you may 
 easily perceive that religion is a reality, that it is seated 
 in the soul, and from thence becomes the governing prin- 
 ciple of the life, and brings a thousand sacred sweets as 
 its own reward. Happy are the people that are in such 
 a case, yea, happy is that people whose God is the Lord ! 
 3. Why this is called the hidden man of the heart, is 
 our last inquiry. This by no means implies that it is hid- 
 den from God, for the latter part of the verse of our text 
 assures us it is in the sight of God of great price ; nor 
 that it is hidden from holy Angels, who not only rejoice 
 in the conversion of a sinner, but encamp around those 
 who fear the Lord. And as for fallen Angels, be assured 
 that satan knew both Job and Peter, and asked leave to 
 assault them with temptations. Much less do we believe 
 that this is hidden from the subject who possesses it, for 
 that would imply, religion is founded in ignorance, and 
 would be contrary to the testimony of every new man of 
 the heart, which is, by the grace of God, I am what I 
 am. But the meaning and nature of their being hid, is 
 to denote their interest, security, and happiness in God. 
 Your life is hid with Christ in God. As likew ise, to ex* 
 press the secret and sensible communion which the Chris- 
 tian enjoys with God in times of calamity, and, as such, 
 the Scripture appellation of the righteous is, God's hidden 
 ones. To which we may add, that the new man of the 
 heart is unintelligible by the world, who, generally, either 
 with Nicodemus, express their ignorance of the Christian 
 character, or, with Nero, attempt to destroy it. Upon 
 the whole, we may venture to affirm, that the hidden man 
 of the heart lies in the bosom and the council of God ; 
 however secluded he may be in his present state, his real 
 
24 Personal Religion. 
 
 character shall appear in that clay, when the body shall 
 be raised from the grave, and the soul in union be receiv- 
 ed to everlasting life. 
 
 From the whole of these observations on the hidden 
 man of the heart, how necessary and important is it for 
 you to retire within the chamber of your breasts, and ex- 
 amine if the features of this new man are found with 
 you ? Distressing and dangerous in extreme must it be 
 to live under the power of the old corrupt man, which is 
 after thejicsh ; for, if ye live after the flesh, you shall 
 die without comfort or hope. The old man of sin can 
 never produce holy and spiritual desires after God and 
 Christ; that which is of the flesh, is flesh still, and will 
 always remain so till the final judgment. While this 
 should produce conviction in the breast of the thoughtless 
 sinner, I think it affords a consoling argument to those 
 who are anxious to enjoy the presence of the Lord. In- 
 deed, it is so, for as corrupt nature never can produce 
 spiritual desires for pardon, peace, and happiness in 
 God, you who enjoy such longings, may take it for grant- 
 ed, God hath already begun to be very gracious to you. 
 It was not always thus with you ; thank the Lord for this 
 infant state of the new man in your heart, and trust him 
 to deliver you into the sweet and glorious liberty of the 
 children of God. 
 
 Those of you who are already established in these 
 things of God, know, that in your breast, as in one habi- 
 tation, the old and the new man of the heart have their 
 dwelling. On conversion, though the old man of sin in 
 you was neither killed nor buried, yet he received his 
 mortal wound; and, as Mr. Whitfield used to express 
 it, the old man dies hard. He pants and fights for 
 breath } his groans arc terrible and alarming to the pioua 
 
Personal Religion* $S 
 
 mind ; and it must never be forgotten, that these two, 
 the old and the new man, will lodge together in the same 
 breast until death destroys the old, and introduces the new 
 man to everlasting bliss! Remember that it is the con- 
 stant opposition between these two natures which makes 
 the Christian warfare, and produces real experience. In 
 proportion to the strength, health, and victory of the hid- 
 den man of the heart, personal sanctification advances. 
 In making that estimate, be careful to distinguish the fruit 
 of the old from the virtues of the new man. Trust the 
 Lord to complete his own work. Live daily upon Christ, 
 the only food of the new man. Be zealous for the Lord 
 who hath done so much for you ; and, in a little while, 
 the new man of grace shall be in the new world of glory, 
 to praise the Lord for ever and ever t 
 
 Internal evidence assures the man 
 
 Who feels it of the pow'r of truth divine ; 
 
 And truth divine assures the man who sees 
 
 Its hidden beauties of a place in heav'n. 
 
 But rich experience will produce rich fruit ; 
 
 And holy meditations in the heart, 
 
 Nurtur'd, will into holy actions spring. 
 
 Thoughts, words, and actions, in one golden chain 
 
 Together link'd in harmony, and worn 
 
 With the becoming grace, experience add6, 
 
 Is Christian beauty, flourish where it may. 
 
 SWAINe 
 
 n 
 
LECTURE IV. 
 
 THE HAPPY SABBATH. 
 
 Rev. i. 10. 
 I was in thc j SfilriC on the Lord's day* 
 
 Ir holy duties let the day 
 Jn holy pleasujes pass away; 
 How sweet a Sabbath thus to spend 
 In hope of one that ne'er shall end! 
 
 Sietinttt. 
 
 1HE history of God's people evinces, that the most 
 painful events are frequently subservient to their greatest 
 advantage ; and it is equally true, that their faith and love 
 never appear more resplendent than in the furnace of 
 affliction. God turned the curse of Balak against Israel 
 into a blessing; and equally so, when Domitian sentenced 
 John into exile, in the Isle of Patmos, God there gave 
 him the brightest views of the glory of Christ ; revealed 
 to him a variety of the most important events which 
 should take place in the world and in the Church; and, 
 at the same time, indulged him with the richest expe- 
 rience of celestial love and communion with himself. 
 Though John was banished from the public assemblies of 
 the Church, he was not unmindful of the Lord's day; 
 nor did the Lord of the day forget him. He was in the 
 Spiric. From thence alone the pleasures of the Sabbath 
 can arise, whether in exile, in the private Chamber, or 
 in the congregation of the Lord. It is my intention, 
 therefore, in this discourse, to show you the influence of 
 the Spirit of God upon the soul of man, in order to the 
 enjoyment of an happy Sabbath ; sincerely wishing you 
 
The Happy Sabbath. 27 
 
 may personally experience what it is to be in the Spirit 
 on the Lord's day, 
 
 1. By the Spirit of God alone a communication can be 
 opened between a sinner and his God. He must be born 
 again of the Spirit, else it is absolutely impossible the 
 soul should move towards God in prayer and praise, 
 which are the two principal parts of worship. God h 
 a Spirit ; arid they who worship him, must worship in 
 spirit and in truth. Just views of God, who is the 
 object of worship, a consciousness of our sinfulness, and 
 an hope of acceptance in the person, righteousness, and 
 intercession of the Lord Christ, are derived immediately 
 by the soul of man from the Spirit of God. Through 
 Christ we have access, by one Spirit, unto the Father* 
 And it is well known, after this intercourse is opened by 
 the Spirit of God, that the worshipper meets with num- 
 berless temptations and evils to interrupt his mind in 
 maintaining the comfort of communion with his God, in 
 his closet, and in the Church, on the Lord's day. We 
 are, therefore, directed to the Spirit, who helpeth our 
 infirmities ; and by whose agency the mind is illuminat- 
 ed, faith is called into exercise, and the power of prayer 
 raised in the heart, so that the pleasures of fellowship 
 with God flow abundantly into the soul. This is that 
 communion of the Holy Ghost which Paul so ardently 
 wished the Corinthian Church, This gives wings to 
 prayer ; for where the Spirit of the Lord is, there is 
 liberty. This it is that constitutes the true circumcision ; 
 and those who possess it worship God in the Spirit, re- 
 joice in Christ Jesus, and have no confidence in the flesh. 
 
 You now clearly see, that to be in the Spirit on the 
 Lord's day, is not only for the Spirit of the Lord to be in 
 you, but that it is his holy influence which must enliven, 
 
7* The Happy Sabbath. 
 
 warm, and actuate your souls, in order to enjoy the sa- 
 cred sweets of devotion on the Lord's day. May the 
 unction of this blessed Spirit be more abundantly poured 
 out upon you, that, whether in private or public, your 
 Sabbaths on earth may be spent in the most sensible 
 communion with God. 
 
 2. It is with peculiar pleasure I assert that to be in the 
 Spirit on the Lord's day, is to have a sight of the glories, 
 and a taste of the love of the Lord of the day. On 
 reading the book of Revelations, who but must stand in 
 profound admiration at the grand and infinite excellence 
 of the appearance of Jesus Christ to St. John ! What is 
 the Sabbath day to a true Christian if he hath no sight 
 of Christ the beloved of his soul, and the fountain from 
 whence all his hopes and comforts flow ? Jesus assured 
 his disciples that the Spirit of truth should come; he 
 should guide them into all truth, bring all things to their 
 remembrance ; and that he should glorify Christ, by taking 
 of his excellencies, and reveal them to their understand- 
 ings, so as to afford them the most sublime joy of heart. 
 From this source also, we must receive all our views of 
 Jesus, and derive our hope in him ; for no man ca?i call 
 Jesus Lord , but by the Holy Ghost. We may here 
 easily discover the cause why we are so little acquainted 
 with Christ, and so seldom, with David, see his glory in 
 the sanctuary. Ah ! how often do we grieve the Spirit 
 of Jesus in this branch of his holy work, and rob our- 
 selves of the true pleasures of the Lord's day ! Were 
 we more habitually under the influence of this Glori- 
 fier of Jesus, what frequent and transcendant views 
 should we enjoy of the grandeur of Immanuel's nature J 
 We should behold the variety and virtue of his offices, the 
 endearing relations he bears to his people, the complete- 
 
The Hafipy Sabbath. 29 
 
 ness of his redemption, the unsearchable riches of his 
 grace, and the promise of his coming in the brightness of 
 his glory, to receive us to h.mself 1 Let us then remember, 
 as God hath promised his Spirit to them that ask him, 
 that our duty, interest, joy, and happiness, call upon us to 
 plead for the soul-animating influence of that Spirit. In 
 proportion to our views of Christ, and our experience of 
 his grace, will be the true pleasures of the Sabbath. That 
 must be a gloomy Sabbath, in which the Sun of Righ- 
 teousness does not arise and shine upon you. In our fu- 
 ture days, may each, with rapture, be able to declare, 
 I sat down under his shadow with great delight, and his 
 fruit was sweet unto my taste I 
 
 3. Another invaluable privilege of possessing the Spi- 
 rit on the Lord's day, is an evidence of Adoption. To 
 worship God is certainly the duty of rational beings ; but 
 the case with man, by sin, is such, that he has lost his 
 moral power and inclination to this duty. If any, there- 
 fore, are found to worship God, it must be upon a prin- 
 ciple which nature can neither bestow nor devise. God, 
 as the God of grace, hath adopted his children by Jesus 
 Christ to himself, according to the good pleasure of his 
 will. The knowledge and experience of cur personal 
 interest in this adopting grace, is by the teaching of the 
 Spirit. Because ye are sons, God hath sent forth the 
 Spirit of his Son into your hearts, crying^ Abba, Father. 
 Possessed of this Spirit, you are enabled to worship God 
 in private or in public, not as slaves or as foreigners, 
 but as children begotten again of the Lord, made nigh 
 by the cross of Jesus, and heirs of God through C 
 The love of your everlasting Father, you will enjov as 
 shed abroad in your heart by the Holy G n into 
 
 you, and enable you to delight in God; pray in sweetest 
 D2 
 
SO The Haftiy Sabbath. 
 
 confidence of his regard ; feel an hatred to the very ap- 
 pearances of evil ; and ardently desire to obey every 
 precept -which is revealed in the Gospel for the govern- 
 ment of your heart, the regulation of your life, under 
 every character you sustain, and in every department 
 allotted you in the world. Actuated by this blessed Spi- 
 rit, you not only abound in hope, and have joy and peace 
 in believing, but your duties and privileges, as the sons 
 of God, will afford you a thousand sacred sweets. The 
 word of God, whether preached or read, you will receive 
 r/ith attention, humility, and joy. Let your path in life 
 be afflictive or prosperous, you can, on the Lord's day, 
 praise your God ; and, if I may so say, sing your very 
 cares away ! So far from indulging an improper temper 
 to any followers of the Lord, or members in your com- 
 munity, you are taught, as the children of God, to put 
 on bowels of tenderness, compassion, and good will to 
 all. The prosperity of Zion will lay near your heart. 
 Your cup will sometimes overflow with compassion for 
 sinners, and earnestly pray for an harvest of souls. Its 
 influence will aid you materially to walk within your 
 house with a perfect heart, desiring that those sweet plea- 
 sures of the Sabbath may be enjoyed by all who surround 
 you. Thus God accomplishes that charming promise in 
 Ezekici xxxiv. 26, / will make them, and the filacer 
 about my hill a blessing ; and I will cause the shower ta 
 come down in its season ; there shall be showers of bits* 
 sings. May the Lord do so to us, and more also ! 
 
 4. It remains only that I instruct you, that those who 
 are in the Spirit on the Lord's day, are assisted with in- 
 concievable pleasure to anticipate the Eternal Sab- 
 bath — the rest which remaineth in heaven for the peo- 
 ple of God. True, the natural eye hath not seen, nor the 
 
The Happy Sabbath. 31 
 
 car heard, neither hath it entered into the heart of man 
 to concieve what things the Lord hath prepared for them 
 that love him ; but Godha f h revealed them unto us by 
 the Spirit, who lias not only described those great and 
 eternal realities in the Gospel, but makes them known, 
 and realizes them to the heart. Thus, the true worship- 
 per on earth hath his conversation in heaven. This is 
 equally true, whether we name the great Jubilee Sabbath, 
 which is the Millennium, the thousand years personal 
 reign of Christ on the new earth, or the ultimate state of 
 felicity and glory. Through the aid of the Spirit, by the 
 medium of the word, you may contemplate the state, the 
 place, the numberless throng, their employ, purity, feli- 
 city and glory ! You may also hold converse with Jesus, 
 the Lord of the Sabbath, now at the Father's right hand, 
 as your Redeemer, Intercessor, and Friend ; who creates 
 the bliss cf heaven with his smiles, and who will shortly 
 recieve you to himself, to be for ever blessed. Thus the 
 Lord promised, Thine eyes shall behold the King in his 
 beauty ; thou shalt behold the land that is very far off. 
 What a vast addition does the contemplation of futurity 
 make to the enjoyment of the present Sabbath ? We nn%j 
 see through a glass darkly ; — there, face to face / Now 
 we are surrounded with a multitude of evils ; — there, 
 freed from all, beneath the smiles of God, we shall for 
 ever sing the praises of redeeming love ! Let this, then, 
 be our fervent desire, — 
 
 Thy Spirit, O my Father give, 
 
 To be my guide and friend, 
 To light my way to ceaseless joys, 
 
 To Sabbaths without end* 
 
32 The Happy Sabbath. 
 
 The only reflection we shall make is, how distinguish- 
 ingly happy are those who are in the Spirit of the Lord on 
 the Lord's day, enjoying the sweets of communion with 
 God, a transforming view of the Lord of the day; expe- 
 riencing the satisfaction of an adoption into the family of 
 God, and rejoicing in hope of spending a Sabbath in the 
 realms of eternal blis^ ! especially, if we make the con- 
 trast between them and those truly unhappy persons who, 
 notwithstanding their professed belief of the Lord's day, 
 are found in the spirit of the world, the spirit of pride, 
 the spirit of envy, or the spirit of satan. That multi- 
 tudes are influenced by such spirits, will not admit of con- 
 troversy. Let us, therefore, examine ourselves. For 
 what man knoweth the things of a man, save the spirit 
 of man which is in him ? even so, the things of God 
 knoweth no man, but the Spirit of God. JVbv we have 
 received, not the spirit of the world, but the Spirit 
 which is of God ; that we may know the ihi?igs that are 
 freely given to us of God. This is the testimony of the 
 primitive disciples, and the source from whence they 
 enjoyed the pleasures of devotion. Making good our 
 claim to this blessed Spirit, let us remember to plead 
 his influences on the dawn of every Sabbath, and we 
 shall assuredly And the possession of those joys which can 
 alone be exceeded, by the pleasures which are at God's 
 right hand for ever more. 
 
LECTURE V. 
 
 ADVICE TO YOU KG MEN. 
 
 Psalm cxix. 9. 
 
 Wherewithal shall a young man cleanse his way ? By 
 
 taking heed thereto according to thy word. 
 
 Grat God, instruct this youthful breast, 
 Prepare it to enjoy thy rest; 
 To hoary hours my life prolong, 
 And let thy meroes be my song. 
 
 V JUR expectations being so much alive for the virtue of 
 the rising generation, we cannot exert ourselves too 
 much ill affording them instruction. Nor ought we to be 
 discouraged by that thoughtless disposition which is too 
 much attendant upon early life. If our endeavours are 
 successful but to a few, it will not only afford us an am- 
 ple compensation, but that few, by their advice and ex- 
 ample, may prove of the utmost benefit to others, when 
 our heads recline upon the lap of earth. 
 
 It is to you, therefore, the young men of this family, I 
 would now address myself, presuming you will honour me 
 with your attention. My text are the words of David, 
 who, when a youth, was distinguished by the Almighty in 
 the family of Jesse to bear the sceptre of Israel. Nor 
 was he unmindful of the favour of his God in the decline 
 of his years. O God, said he, thou hast taught me from 
 my youth, and hitherto have I declared thy wonderful 
 works; now also, when I am old and grey headed, O God> 
 forsake me not ! Be assured the virtues of youth are a 
 material part of the solace of old age. I stand befcr-3 
 
34 Advice to young Men. 
 
 you as a faithful witness for that God who hath been the 
 guide of my youth, and who is still the staff of my life ! 
 From the pleasures of my past experience — the import- 
 ance of your early conversion, and an hope that God 
 will bless my instruction to you, I shall direct your atten- 
 tion to the words of my text. 
 
 By casting your eye upon them, you will instantly per- 
 cieve they contain a Question, and an Answer ; the 
 former addressed as a petition to God, the latter as an 
 answer for your information. We begin with the 
 
 Question. Wherewithal shall a young man cleanse 
 his way ? 
 
 It is observable, although childhood and youth are va- 
 nity, David fixes his attention in preference to a young 
 man. A person, passed from infancy to youth and 
 from youth to maturity of age ; a period this, when the 
 passions are more exposed to temptations, and the world 
 exhibits its most delusive charms. Examining this ques- 
 tion, you may learn that a young man's ways are cor- 
 rupt—that it debases his nature, and exposes him to the 
 displeasure of his Maker — that the question is proposed 
 by one who is sensible of his state, and that he is anxious 
 to receive instruction and relief. On each of these I 
 shall offer some remarks. 
 
 It is hoped, few are lost to that consciousness as not to 
 know the path of youth is accompanied with many vices. 
 Allowance may be made for the habits of education, na- 
 tural restraints, and the stations in which youth may be 
 placed ; but the fact is as certain as its consequences are 
 serious, that the imagination of man's heart is evil from 
 his youth, and that continually. Though you, my young 
 friends, should be unwilling to confess the operation of 
 your mind, yet we who have passed our juvenile stage 
 
Advice to young Men, 35 
 
 know that the imaginations of the heart are so various, 
 and at some periods so turbulent, as to cover us with guilt 
 and shame. And if the depraved mind is itself so fruitful 
 of evil, to what additional depravity may it arise when 
 aided by the powers of satan, and the number'ess objects 
 of temptation? Here the heart of every youth maybe 
 allowed to know its own bitterness. From this corrupt 
 fountain, how many young persons of botli sexes have 
 been plunged into vices which have irrecoverably blasted 
 their reputation ! Who could have thought Absalom 
 capable of the crimes he committed ? But although such 
 offences may not be appropriate to you, and your life 
 may have been preserved from vio'ent eruptions of im- 
 morality, the heart is nevertheless defiled before an holy 
 God, The imaginations too frequently arise against 
 God, the authenticity of his Word, the person and the 
 salvation of Jesus, the certainty of death and judgment, 
 and the necessity of a moral preparation for eternity. 
 Good advice, a sound education, and a virtuous example, 
 may be given you ; still the natural heart is evil, only evil, 
 and that continually. And should any of you be disposed 
 to controvert the point, you will remember that I have 
 brought forward the sentence of your God, who is grea- 
 ter than your hearts, and knoweth all things. But this 
 is not all which the question in our text implies. 
 
 The sins of young men, as well as others, expose them 
 to the displeasure of God. The wages of sin is death. 
 let transgressors be of whatever age or sex they may. 
 Therefore, rejoice, O young man, in thy youth, and 
 let thy heart cheer thee in the days of thy youth, and walk 
 in the ways of thine heart, and in the sight of thine eyes; 
 but know thou, that for all these things God will bring 
 thee into judgment. How many young men have been 
 
36 Advice to young Men. 
 
 cut down in their prime, as the flower of the field, and 
 conveyed to the grave, as Job expresses it, while their 
 bones were full of the sins of their youth t Solemn 
 event ! If you live in sin, you must die in sorrow. Your 
 reason, your conscience must unite with Scripture testi- 
 mony, and pronounce these sentiments just. If so, you 
 will bt tter realize the que tion in our text ; for 
 
 It implies a conviction of guilt, and a desire to obtain 
 instruction in order for relief. We know that such sensi- 
 bility is extremely painful; but it is equally certain, it is 
 absolutely necessary to seek and obtain the knowledge of 
 that way in which you shall lie cleansed. Because many 
 ycung persons are destitute of a conviction of their errors, 
 they live without prayer, and despise the only way cf 
 relief. Saul of Tarsus no sooner saw the evil of his 
 ways, than it was said of him, Behold he firayetlu 
 
 By this time, my young friends, you must perceive the 
 justness of our remarks, that a young man's ways are 
 defiled, and expose him to the displeasure of his Maker, 
 and that the question in the text is proposed by those 
 only who are sensible of their state, and desirous of 
 relief. What impressions do these things now make 
 upon you ? Have you so far tasted the bitter fruit of folly 
 as to turn unto the Lord by prayer, and ask how your 
 ways can be cleansed, and your future years be crowned 
 with peace and joy \ It is for your sake, especially, we 
 shall now attend to the 
 
 Answer in our text. It is by taking heed thcrct9 y 
 according to the word of God. Let us see how far God's 
 word may instruct the inquiring youth. In the first 
 place, it gives him a just representation of the evi-s, the 
 guilt, and the misery of his case as a sinner against God» 
 There is no other book in the world that can do this* 
 
Advice to young' Men. Wf 
 
 The word of God is quick and powerful, sharper than any 
 two edged sword, piercing even to the dividing asunder 
 of soul and spirit, and of the joints and marrow, and is 
 a discerner of the thoughts and intents of the heart* 
 Because the word of God so anatomizes the mind, con- 
 science, and life of sinners, is the very reason why many 
 loose and hardened persons reject it; thereby giving 
 themselves greater latitude in transgressions. You, my 
 young friends, I hope, will act a contrary part ; take the 
 Bible and learn the nature of your moral disease, which, 
 I assure you, is half way to the cure.-— This invaluable 
 volume will next discover to you, that there is a fountain 
 o/ienedfor sin, and for uncleanness ; and that this foun- 
 tain is none other than the pierced heart of the Son of 
 God, whose blood cleanseth from all sin. Here, young 
 men, however polluted in your hearts and lives, behold 
 the Lamb of God ! By his atoning blood, your guilt can 
 alone be blotted out before the judgment of your God, 
 and sacred peace flow into your tortured breasts. While 
 I name this heavenly balm, may its virtue be applied to 
 every heart I — Possessed of pardon in the blood cf Jesus, 
 you will soon perceive that the word of Gcd contains the 
 purest directions for virtue in every possible relation and. 
 connection With mankind, whether in private or in pub- 
 lic life. And what alone forms the true dignity of man, 
 the Bible will open to you those duties and privileges, in 
 which you may walk humbly and happily with Gcd. In* 
 stead of offering you a list of duties, or explaining the 
 holy principles on which they must be performed, I shall 
 direct your attention to the life and example of the Lord 
 Jesus. He passed through a state of youth undefiled, that 
 he might honour and sanctify that early stage of life. 
 Happy shall I be if this remark falls with due sensibility 
 E 
 
"33 Advice to young Men. 
 
 upon every young man who hears it i It will fo*m a noble 
 stimulus to every ho!y and benevolent action, and, at the 
 same time, guard the avenue of your hearts against every 
 temptation to vice. — I shall only add, as God's word will 
 be a light unto your path in the journey of life, it will cheer 
 your hope of immortality and glory. While in youth, 
 you will find the Gospel more precious than gold ; but 
 should you be continued to old age, it will assure you that 
 God will be the present portion of your soul, and create 
 numberless delights when time, with its vanities, are fad- 
 ing away. So far then, we may venture to say, the vir- 
 tues of youth contribute to the felicities of old age. 
 
 Having detained you so long, I know of no better way 
 to close this discourse than by bringing the two opposite 
 characters to view. A young man whose ways are cor- 
 rupted and devoid of the fear of God, stands ready to 
 embrace the first and the foulest temptation to vice. He 
 sets an immoral example, injurious to all around him : 
 himself a stranger to the pleasures of peace with God. 
 Under the calamities of life he has no rational support ; 
 and no wonder, if in some fatal moment he sinks beneath 
 his burden in untimely death! What say you, young 
 men, shall this be your likeness ? Place it in any light you 
 may, can it possibly engage your approbation? Surely 
 not. In life devoid of peace, in death abandoned to woe 1 
 Look then at that young man who takes heed to his ways 
 according to God's word. Religion forms a jewel in his 
 heart, which shall never be lost. Under the accidents of 
 life, he has God to support him. His example contri- 
 butes to the good of every private and public circle of 
 life. He shall be like the tree planted by the river of 
 water, that bringeth forth fruit in season ; his leaf also 
 shall not wither, and whatsoever he doeth shall pros- 
 
Advice to young Men. 39 
 
 per. Were there no future state — were there no joys 
 beyond the grave — the life of pious young men contrasted 
 with the vicious, must be pronounced happy. May this 
 likeness be drawn by grace upon each of your hearts, and 
 be resplendent in every action of your lives. 
 
 O thou celestial born ! dear youths of grace, 
 The purchase of redeeming blood, the heirs 
 Of bliss immortal, look beyond the stars, 
 Up to thy native home direct thine eyes ; 
 While realizing faith and steadfast hope 
 Give thee rich foretastes of the joys above. 
 Lo ! Jesus waits to place th* immortal crown 
 Upon thy temple ; Angels shall applaud 
 Thy conquest o'er the pow'rs of sin and hell. 
 Then all your toils shall cease, your bliss begin, 
 And joy and triumph crown the happy day. 
 You shall possess immensity of bliss, 
 Unbounded as the wishes of the soul, 
 And lasting as its own immortal state ! 
 
 Fawcett. 
 
LECTURE VI. 
 
 THE UNPARALLELED SUFFERINGS OF 
 JESUS CHRIST. 
 
 Lam. i. 12. 
 
 Is it nothing to you, all ye that fiass by ? Behold, and 
 see if there be any sorrow like unto my sorrow, which 
 is done unto me, wherewith the Lord hath afflicted me 
 in the day of his fierce anger* 
 
 Ye that pass by, behold the BUfl| 
 
 The man of grief condotfnnM for you, 
 The Lamb of God for sinners slain, 
 
 Weeping to Calvary pursue. 
 
 The rocks covld feel thy powerful death, 
 
 And uemblr, and p.'ui.der pr.it; 
 O rend, with thy expiring breath 
 
 The harder maible of our hearts." 
 
 JL HE text I have now read to you was uttered by Jere- 
 miah, expressing the deep sorrow of the Hebrews under 
 those various calamities they endured for their numerous 
 transgressions. But they are still more expressive of the 
 language of Jesus, suffering on the cross for the sins of his 
 people ; and in this view we shall now employ them. No 
 subject is more solemnly sublime in itself, or necessary 
 for us to know and to feel, than the sufferings of the 
 Lord Jesus. Sincerely do I hope our present reflections 
 may be accompanied with a divine blessing, that our 
 hearts may have some suitable impressions of the love 
 and Bufferings of Christ for our redemption. 
 
 Let us contemplate the sufferings of Christ on the day 
 of his crucifixion as the day of God's fierce anger. — The 
 invitation of Jesus to examine his sorrows — and use the 
 
The unparalleled Suffering* of Jem* Christ. 41 
 
 interrogation as an improvement to ourselves. Is it no- 
 thing to you, all ye that pass by ? 
 
 1. The sufferings of Jesus. By perusing the 
 Gospel we recognize the prediction of Isaiah, that Mes- 
 siah was to be a man of sorrows, and acquainted with 
 griefs. This was verified in the life of Christ, and the 
 farther he progressed, the more accumulated were his 
 sufferings. In the text we are invited to behold the sor- 
 rows of the Saviour on the day of his crucifixion, because 
 all the lines of his former sufferings then met apon him, 
 as in one point, with inconceivable force. The day of 
 Christ's death was predetermined; nor could the rage 
 of the Jews hasten it, though they often attempted to lay- 
 violent hands upon him ; for his hour was not yet come. 
 Jesus, however, knew that the solemn day of his death 
 drew near, and with the greatest composure told his dis- 
 ciples he must go up, to Jerusalem, suffer many things 
 of the chief priests and the rulers, and then be put to 
 death. In order to this, Jesus was betrayed by a false 
 disciple, and taken by wicked hands to be judged at 
 Pilate's bar. Falsely accused and condemned, Jesus was 
 delivered to be scourged. The soldiers, with eager hands, 
 seized the blessed Saviour, and instantly conveyed him 
 to the common hall, stripped his body, bound his hands, 
 and fastened him to the post, where they exercised their 
 hellish rage by scourging him with the utmost severity. 
 Little did they know they were thus the mean of ful- 
 filling an important prophecy by Isaiah — I gave my back 
 to the smiters, and my cheeks to them that plueked off 
 the hair; I hid not my face from shame and spitting. 
 Yes, Jesus received the scourge, that by his strifies ive 
 might be healed. Go, enter the doleful place, realize the 
 sorrows of your Lord. Go, in the light of holy writ, 
 E2 
 
42 The unparalleled Sufferhigs of Jesus Christ. 
 
 see, they make long furrows ufion his back ; his wounds 
 gape wide, and the blood flows down to the very floor ! 
 All this for perishing sinners ; for you, for me, who justly 
 deserved to be cast into the awful dungeon of despair, 
 and suffer the lash of a violated law for ever. 
 
 The day of the Lord's vengeance arrives. From the 
 court Jesus was led to Calvary ; and although great must 
 have been the loss of blood by his temples crowned with 
 thorns, and his back lashed with the scourge, he is 
 compelled to bear his own cross. On the summit of the 
 hill, the place of skulls, they fastened the body of the 
 blessed Jesus upon the cross, raised it up as a spectacle 
 to heaven and earth, producing those extreme sorrows 
 that should soon terminate in death. To heighten the 
 Saviour's wee, the rabble shook their heads at him, and 
 in his teeth cast the severest invectives. Earth and hell 
 united to enkindle and to maintain the extreme sorrows 
 of our blessed Lord. 
 
 But the sufferings sustained in the body of Jesus were 
 as the lighting dawn of the fleecy snow upon the cold 
 ground, when compared to the anguish he endured in his 
 soul. In the language of our text, the Lord afflicted him 
 in the day of his fierce anger. Why was Jesus thus af- 
 flicted, when his whole life was the perfection of virtue, 
 holy, harmless, and undefled? He suffered for sin, the 
 just for the unjust, that he might bring them unto God. 
 Jesus was charged with our offences ; the Lord, the 
 Father laid on him, as the surety of his people, the ini- 
 quity of us all. He bore our sins in his own body on the 
 tree, and made his soul an offering for sin. Under the 
 awful punishment for our crimes, Jesus exclaimed, My 
 *oul is exceeding sorrowful, even unto death. My God, 
 my God ) why hast thouforsaken vie ? Sin exposed us in 
 
The unparalleled Sufferings of Jesus Christ. 43 
 
 body and in soul to the just vengeance of God ; and now 
 Jesus suffers for our sins both in his body and soul. Of 
 the sufferings of Jesus in his body some small estimate 
 may be made; but the sufferings of his soul are absolutely 
 incomprehensible. It is worthy our remark, that al- 
 though the previous sufferings of Jesus are necessarily 
 thrown into the scale of his vicarious satisfaction, yet the 
 day of his bloody death is that important period when 
 the fierce vengeance of the God of justice received the 
 ransom price of our souls in the atoning blood of oar 
 Redeemer. The work was finished when he bowed his 
 head and gave up the ghost. Important, solemn day ! 
 well might the earth tremble to its centre, and all the 
 host of heaven withhold their brightness ! yet a day in 
 which tne attributes of Jehovah shine in the redemption 
 of guilty man. O may the transactions of the day of 
 crucifixion live in lively characters in our breasts, and 
 teach us to adore the Lamb of God ! Our present medi- 
 tations on the sufferings of Jesus are not yet, however^ 
 to close. We are, 
 
 2. To observe the injunction of our Lord in the text 
 to mark his sufferings as unparalleled. Behold^ and see 
 if there be any sorrow like unto my sorrow. Well might 
 Jesus address us, requiring attention, Behold! for al- 
 though the sufferings of Jesus be a subject in which we 
 are so greatly interested, there is an unbelieving propen- 
 sity in us to neglect it : not to behold only, but to see f 
 that is, to search into, examine, contemplate, and espe* 
 cially to see if any sorrows are to be compared with 
 Christ's. How far, therefore, the sufferings of our Sa« 
 viour arc unparalleled must be our present inquiry. 
 
 The page of history certainly informs us of some per- 
 sons, and even of some of the martyrs, who suffered, 
 
44 The unparalleled Suffering* of Jesus Christ, 
 
 perhaps, more in their bodies, and of a longer duration," 
 than Christ; but then those had proportionate joy of 
 heart from God to endure ; whereas Jesus suffered both 
 in body and in souL Mankind suffer because they arc 
 born in sin ; but Jesus suffered for sin imputed, and not 
 personally his own. In our sufferings in time we can be 
 said to have little more, if indeed so much as the sense 
 of sin; but Jesus experienced both the sense and the 
 punishment of sin. Our sufferings are merely personal ; 
 but the sorrows of Christ arose from the imputation of 
 the sins of all his people, whom no man can number ! 
 Besides, if the sorrows of all the people of Gcd were 
 collected, great as the amount might be, they would be 
 as the small dust of the balance in comparison with 
 Christ's; for theirs were only for a time, whereas, we 
 believe that Jesus suffered equivalent in his blessed body 
 and soul, what his people, for their sins, must have en- 
 dured in time and in eternity. Now, when we visit 
 Calvary by faith, and consider these important things in- 
 terwoven, if I may so say, in the cross of the Lamb, 
 may we not justly set our seal to this truth, that Jesus, 
 by bearing our sins, and carrying our sorrows, was infi- 
 nitely unparalleled in his sufferings? Not only so, but 
 we must acknowledge that the glory of the Redeemer's 
 person shines through his sufferings, and leads us to adore 
 him as both Lord and Christ. 
 
 3. Let us, for our improvement, examine the interro- 
 gation in the text. Is it nothing to you, all ye that pass 
 by ? Ah ! is it possible the sufferings of Jesus, while 
 extended on the cross, can be a subject of indifference ? 
 It is so, and to too many. This was literally true of 
 many who visited Calvary while Jesus was extended upon 
 the cross ; they passed by } railed on him, wagfing their 
 
'The unparalleled Sufferings of Jesus Christ. 45 
 
 heads, and saying, Ah, thou that destroy est the temfxle^ 
 and bulkiest it in three days, save thyself, and come 
 down from the cross. And how many of the same tem- 
 per, influenced by the spirit of infidelity, in our present 
 day, revile the Saviour's person, and despise the merit 
 of his cross ? Are there not many of our youth fond of 
 vanity, whose hearts are captivated by sin, when they 
 hear of a Saviour's sufferings, pass by, utterly uncon- 
 cerned ? Is it nothing, indeed, vain youth, thus to des- 
 pise the friend of sinners bathed in blood ? Be you assur- 
 ed, if your youthful crimes are pardoned, it must be by 
 that very blood which you now despise. And ye men of 
 busy life, with you also of grey hairs, who anticipate the 
 grave, say, are the suffering of Jesus nothing worth to 
 you, but pass by the cross unconcerned, in pursuit of all 
 the world calls good and great, while every step accu- 
 mulates your guilt, and makes you more unfit for that 
 world which is to come ? Stop, fellow mortals, stop 1 
 Did the earth tremble beneath a suffering Christ, and 
 shall your hearts remain unmoved as the flinty rock? 
 Depressed on your loss by trade, you drop a tear; but 
 ah ! what tear ever fell from your eyes on apprehension 
 of a lost soul ? Go, read the justice and the mercy of 
 God in the cross of Jesus, and may the riches of mercy 
 be conveyed to your hearts ! Some there are who pro- 
 fess to know the Saviour, yet, like Peter, when his Mas- 
 ter suffered in the High Priest's hall, denied him. Ye 
 backsliders, ye followers afar off, is it nothing to you 
 that Jesus should be bathed in sweat and in blood? 
 What! pass by that cross under which you once could 
 rest in peace ? O that with a look of compassion, Jesus 
 may restore to you the joy of his salvation, and enable 
 ycu once more to look on him whom you have so keenly 
 
46 The unparalleled Sufferings of Jesus Christ. 
 
 pierced ! Some there are, and not a few, who stand 
 still and embrace the cross ; they contemplate the har- 
 mony of the divine attributes in the redemption of sin- 
 ners; and by that accursed tree, find the life of their 
 souls. May I not hope, that such are some of you? 
 From the sorrows of Jesus flow the cup of your joy ! Be- 
 neath this cross, contemplating the unparalleled suffer- 
 ings of Christ, and feeling your hearts attracted with his 
 dying love, let your life in all holiness, testify your gra- 
 titude to your Saviour. Make daily use of the cross of 
 Jesus. Here you may enjoy sensible communion with 
 God, learn reconciliation under the sorrows of your 
 lives, and find a purifying source adequate to mortify the 
 evil propensities of your heart. Here too you will be- 
 hold those lively expressions of eternal love which will 
 form a sufficient stimulus to every moral and evangelical 
 duty, and, at the same time, obtain an assurance oi the 
 continuance of every future blessing. For, 
 
 To man the bleeding cross has promis'd all : 
 The bleeding cross has sworn eternal grace : 
 Who gave his life, what grace can he deny ? 
 
 Young* 
 
LECTURE VII. 
 
 CHRIST A PROPHET. 
 
 * t 
 
 John vi. 14. 
 This is of a truth that Profihet that should come into the 
 iv or Id. 
 
 My Prophet thou, my heavenly Guide, 
 Thy sweet instructions I will hear; 
 The words that from thy lips proceed, 
 O how divinely sweet they are! 
 Thee my great Prophet I would love, 
 And imitate the bles&'u above. 
 
 D. 
 
 IT was the opinion of many heathen philosophers, that 
 from the benevolence of the Deity, he would not permit 
 mankind to remain in its present state of gross ignorance 
 of himself and the path to obtain substantial happiness ; 
 but would send them a teacher, far more superior than 
 ever yet appeared in the world. The Jews also, not- 
 withstanding what they enjoyed from Moses and the 
 Profihet S) Were taught to look forward for the appear- 
 ance of a greater Teacher, who should scatter the clouds 
 of error, and reveal those most sublime truths which are 
 worthy of Jehovah, and necessary to the present and 
 future felicity of men. In the prophetic character 
 Jesus appeared in Judea. Such were his doctrines, en- 
 forced with a life of the most consummate virtue, that 
 many who well knew the spirit and letter of prophecy, 
 unitedly declared in Ihe language of our text, This is of 
 a truth that Profihet ivho should come into the world* 
 It will, therefore, be worthy our employ, to bring forward 
 some of those ancient prophecies which designated this 
 
48 Christ a Prophet. 
 
 great Teacher sent from God, with their application to 
 Jesus Christ; and show the manner in which he per- 
 forms this interesting office to his people in all ages. 
 
 1. Moses said unto the children of Israel, The Lord 
 thy God nvill raise up unto thee a prophet from the midst 
 of thee, of thy brethren, like unto me; unto him shall ye 
 hearken. Of this many of the Jews were convinced; 
 and beholding Jesus as a teacher, they glorified God, say- 
 ing, A great prophet is rise7i up among us, and God hath 
 •visited his people. Jesus was raised up from among his 
 brethren, a son of Abraham and of David, of the tribe 
 of Judah, and born in Bethlehem, and thus an Israelite 
 according to the flesh, Jesus was a prophet like unto 
 Moses, called of God, faithful in his house, instructed 
 the ignorant, and was to deliver his brethren from bond- 
 age. The disparity, however, was great ; seldom did 
 they hear Aloses, and less did they obey him ; but the 
 instructions of Jesus, the better prophet, were to be 
 effectual : Him shall ye hear; he spake as never Moses 
 or any man spake ; his words were clothed with divine 
 authority, penetrating the heart of the most ignorant 
 and rebellious, producing the fruit of virtue and honour. 
 Besides, Moses was a teacher of the law, but grace and 
 truth came by Jesus Christ, through which sinners are 
 pardoned, and made meet for endless bliss. 
 
 The Messiah, according to Isaiah lxi. 1, was anointed 
 of the Spirit of the Lord, to preach good tidi?igs ; pro- 
 claim the acceptable year of the Lord, and to comfort all 
 that mourn. From this very text, Jesus preached on 
 entering his ministry, Luke iv. 14, 22. Good tidmgfl of 
 salvation dropped from his lips and enriched the hearts 
 of many, so that they glorified God for his visitation. 
 
 Besides, Messiah was prophesied to be an Inter- 
 
Christ a Pro/ihet* 4.0 
 
 PRETER, one among a thousand; and who alone was com- 
 petent to declare unto men, who, by transgressions, were 
 going down to the /lit, that God had found a ransom for 
 their deliverance. This, indeed, formed a material part 
 of the instructions given by Jesus our invaluable prophet ; 
 and, what was a singular mark of his own excellence, 
 altogether new and unparalleled in the world, he not 
 only directed his disciples to look to him for instruction ; 
 but that he himself was to suffer, bleed, and die for their 
 sins, and thus give his life a ransom to deliver them from 
 the pit of destruction. 
 
 Concerning the great Prophet who was to come into 
 the world, extraordinary miracles were to be performed 
 by him in testimony of his mission. He was to make the 
 blind to see, the deaf to bear, the lame to walk, and the 
 dumb to sjieak ; with many other supernatural opera- 
 tions ; all of which were performed by the word of Jesus ; 
 and many believed on him as the Christ of God. 
 
 The appearance of Jesus was by no means like that of 
 Mahomet, the false prophet of Arabia, who never pre- 
 tended to be a subject of prophecy, nor ventured to attest 
 his doctrine by miracles ; of course, to speak the most 
 favourable of him, he was an intruder. But from what 
 we have said of Jesus, it is evident his person, miracles, 
 mission, and success as a prophet, were foretold some 
 thousand years before his birth. Besides, the instruction 
 of Jesus was to make men wiser and better ; when the 
 teaching of Mahomet, by his Koran, was evidently calcu- 
 lated to enflame the lusts of his followers, promote ra- 
 pine, and make men seven-fold more the children of the 
 devil. Let us then rejoice in the sublime character of 
 Jesus, the great instructor of his Church, and learn with 
 submission to be made wise unto everlasting life. 
 F 
 
50 Christ a Prophet. 
 
 The subjects taught by Jesus Christ were the most in- 
 teresting to the present and eternal felicity of men. The 
 being and perfections of Jehovah — the care and benevo- 
 lence of a superintending providence — the nature of man, 
 with his obligation to God in his law — the depravity of 
 the human heart by sin, and the necessity of conversion — 
 the counsel of Jehovah, relative to his own person, mis- 
 sion, suffering, and death, for the purpose of redemption — 
 the nature and blessedness of pardon, and the advantages 
 of brotherly love and benevolence — death, judgment, 
 heaven, and future punishment. These were some of 
 the interesting subjects taught by Jesus ; to which may be 
 added, the nature of his own church and kingdom, de- 
 tached from all civil powers, and purely spiritual ; that 
 baptism was an institution for the obedience of his disci- 
 ples, and that his last supper was to be held as a perpe- 
 tual memorial of his redeeming love, until his coming 
 again to judge the world. 
 
 It was not only the province of a prophet to teach, but 
 to foretel future events. Christ foretold the time, man- 
 ner, place, circumstances, and design of his own sufferings 
 and death ; and also of the perfidious Judas, who was to 
 sell his blood. Nor did he omit to inform Peter and 
 other of his disciples the ungenerous conduct they should 
 act by deserting him in the midst of his deepest sorrows, 
 notwithstanding their present resolved attachment to his 
 person. What was still more remarkable, he prophe- 
 sied of the time and manner of his own resurrection 
 from the dead, and of his return to the mansions of his 
 Father as the fore-runner of his people. 
 
 To this likewise we not only add the predictions of 
 Jesus, of the destruction of Jerusalem, and the dispersion 
 of the Jews \ but, by his revelation to John in the Isle of 
 
Christ a Projihet. 51 
 
 Patmos, the most capital events that should take place 
 among the nations, for the purpose of gathering his 
 Church ; many of which have been completed, and not 
 one word which yet remains but shall be fulfilled to the 
 praise of his glory ! 
 
 2. The manner in which Jesus, the prophet of Israel, 
 executes his office is worthy our attention. This was 
 done personally, and more immediately in the three last 
 years of his life, preaching salvation in Jerusalem, and 
 all the regions round about. Persons of various ranks 
 and degrees received his instruction, obeyed his holy 
 precepts, bore a noble testimony against the practice of 
 vice, and closed their lives in hope of a glorious immor- 
 tality. His word was with power, it penetrated and 
 changed the heart ; and of some of the most illiterate, 
 and others of worldly dissipated lives, Jesus produced a 
 race of disciples, so wise and so virtuous, the history of 
 whom has never failed to create the most profound asto- 
 nishment wherever the Gospel has been published. As 
 a secondary mean to execute his prophetic office, Jesus 
 commissioned many of his disciples to preach his word, 
 promising them his presence, and rendered them suc- 
 cessful in the instruction and conversion of thousands. 
 The same Gospel mean is still continued ; Christ raises 
 up men of every nation and language by the power of his 
 grace, and thus in a rational and spiritual manner ga- 
 thers sinners to himself, and progressively ilium i 
 his Church with divine knowledge. Here, however, wq 
 mu^t say, the written word of Christ, the Bible, is the 
 invariable law and the testimony^ received am. 
 by all whom he employs to execute his prophetic office ; 
 for if they speak not according to this word, we are posi- 
 tively assured there is no light in them. Men may be 
 
j2 Christ a Prophet. 
 
 converted to a party, but none were ever converted to 
 Christ but by the power of his own truth. But the pri- 
 mean by which Jesus discharges the important of- 
 fice of a prophet is by the influence of his Holy Spirit, 
 without which, the written word and the preached Gos- 
 pel are in vain. No mere need be said upon this point 
 than to recur to the promise of Christ to his disciples, 
 J will send you the S/iirit of Truth, he shall teach you 
 mil l flings that I have said unto you. 
 
 We might now close our remarks on the office of Jesus 
 as a prophet, but it is absolutely necessary to assign the 
 reason why Jesus is able to make men wise unto salvation. 
 He is the infinitely wise God, The wisdom of God; 
 the Word that was with God, and the Word that was 
 God. Therefore he can chase darkness from the mind, 
 create the pure light of truth, and bring the carnal heart 
 into the most spiritual obedience. Blessed be the Lord 
 who is the light of his people, and who can bring the 
 jnost distant sinner nigh to taste the sweets of redeeming 
 iovc ! 
 
 As a necessary improvement upon this subject, let us 
 now ask, Have we ever received one instructive lesson 
 from this great Teacher of Israel ? Has he taught us to 
 view ourselves as sinners, and are we assisted to look to 
 him who is able to save to the uttermost ? When Jesus 
 opened the understanding of the disciples going to Em- 
 inaus, their hearts burned within them ; and you may be 
 certain, if the Lord hath enlightened your minds, you have 
 enjoyed a degree of that comfort, peace, and joy, from a 
 view of a complete salvation, which you can never forget. 
 The promise is, Ml thy fieojrfe shall be taught of God> 
 and great shall br the jieace of thy children. If this be the 
 case, learn to make use of Jesus as your prophet. The 
 
Christ a Prophet. 53 
 
 evils of your heart, the treachery of satan, the designs 
 of his providence, the truth of his word, the privileges of 
 Zion, the glories of eternity; these, with every other 
 important subject which is your interest to know, Jesus 
 will progressively reveal to your mind. You cannot be 
 too sensible of your own ignorance, nor can you employ 
 Jesus as your prophet too often. Learn of me, is his 
 command ; and cur duty is, with Mary, to set at Christ's 
 feet, and hear his words. Happy the man, happy the 
 minister, and happy the family, who receive instruction 
 from the Saviour ! Conscious of my incapacity, unassist- 
 ed, to promote your personal and domestic felicity, by 
 this course of Lectures, I devoutly implore the aid of 
 Jesus, our divine Prophet, to render his own truth effec- 
 tual to your instruction. Influenced by no name nor 
 party, but the adored name of Immanuel and his ran- 
 somed flock, I deliver to you those sentiments, which, 
 on mature investigation, I believe to be the truth of 
 God : I despair not, therefore, of his gracious benedic- 
 tion upon you. Let us then look to Jesus, and resolve 
 with David, Thou, Lord, shalt guide me with thy counsel^ 
 and afterwards receive me to glory. Amen, 
 
 F3 
 
LECTURE VIII. 
 
 THE LOVE OF LIFE MO DEB AT ED. 
 
 Job vii. 16. 
 I would not live alway\ 
 
 Each moment draw from earth away 
 My beart, that lowly waits thy Cltij 
 
 Sneak, to my ii.most sou), and say, 
 
 J am thy Jove, thy God, thy all! 
 To feel thv pow'r, to hear thy voice, 
 To taste thy love/ be all my choice. 
 
 1 HE love of life is natural to all men ; and there are 
 those awful attendants on death which make humanity 
 tremble at the idea of dissolution. The possession of the 
 grace of God, however, changes both the scenes of mor- 
 tality and the state of the mind, so as to regulate the 
 iove of life, produce a subjection to the will of God, and 
 attain the most charming and certain prospect of felicity 
 beyond the grave. On a single glance upon our text, we 
 may with certainty conclude that, as with Job, so with 
 every good man, there are justifiable reasons why he would 
 wish a continuance in life ; but that there arc also consi- 
 derations more interesting and important, which pre- 
 ponderate against the love of life, and lead him to say, 
 J would not live ahvay* It shall be our employ, in this 
 discourse, to examine both these reasons, in some cheer- 
 ful hope the subject may be beneficial to all who may 
 hear. 
 
 1. Although the love of life be natural to all men, thcr$ 
 are some more attached to the present state than others. 
 Nay, wc read of some who through fear of death are till 
 
The Love of Life moderated. 5$ 
 
 their life-time subicct to bondage. This may be owing 
 to the natural habit of the mind, and sometimes to the 
 power of temptation. The best way, perhaps, for us to 
 ascertain the desire and the lawfulness of the love of life, 
 will be to examine a few of those relative connections 
 which may induce persons to abide in this mortal state. 
 Parents possessed of children, whether in infancy or 
 youth, may lawfully wish a continuance in life to see 
 their offspring virtuously educated, and placed in honour- 
 able and useful stations ; especially, that their prayers 
 may be answered, and the Lord endow their children 
 with pardoning grace, and place them amongst the house- 
 hold of faith. The depravity natural to youth, and their 
 incessant exposure to temptation, create a pious solici- 
 tude in parents to live to see them escape the pollution s- 
 that are in the Avcrld. For this they often pray, and 
 drop the crystal tear. But it sometimes happens, that 
 youth throw off all restraint, and plunge themselves into 
 dissipation and ruin. In such afflictive cases the parents' 
 hearts bleed, and their fervent cry to heaven is, " O 
 spare us till we see thy mercy in restoring our children 
 to virtue and to peace.'' Ah ! my dear young friends, 
 think seriously of the bitter pangs which disobedient 
 youths create in their parents' breasts ; and may heaven 
 forbid you should join the wretched list ; but, on the con- 
 trary, live to be your parents joy till life expires ! 
 Christians having made a considerable profession 
 of religion, by yielding to temptation, or drinking too 
 deep of the spirit of the world, whereby they have lost 
 the comforts they formerly enjoyed, may desire to 
 have their days prolonged, till the joys of salvation be 
 restored to their breasts. O afiare me a little, said Da- 
 vid, that I may reaver itrength before I go henee, and 
 
56 The Love of Life moderated. 
 
 be no more. Indeed, it is a subject of solemn reflection 
 to backsliders, whether In heart or life, to be put to the 
 bed of death in the dark, and not to be able to leave a 
 testimony behind them fop the satisfaction and the joy of 
 survivors ! Such, therefore, may well desire their span of 
 life to be lengthened* In the circle of human society we 
 see persons elevated to conspicuous departments, and 
 warmly engaged for the good of the community. Nor do 
 we hope that we are destitute of such public persons who 
 are also filled with piety as well as with the dignity of 
 their station. Such were Moses and Joshua. Concert- 
 ing their plans, and preparing the means for executing 
 them, it cannot be deemed unlawful they should desire 
 a continuance of life to see the fruit of their labour; 
 especially, when the happiness of the people, and the 
 honour of God and religion, arc concerned. We live at 
 a period big with events. While by faith we read the 
 prophecies and the promises of God, relative to the de- 
 struction of error, the conversion of the heathen, and 
 the call of the Jews, that the nations of the earth may be- 
 come the kingdoms of the Lord and his Christ, the sub- 
 ject is so interesting, and the prospect so charming, it 
 cannot be unlawful for good men to desire to live, at 
 least to see the davnty though they may not expect to see 
 the brightness of the day. Every year produces some 
 new token of the second coming of Messiah ; and it is a 
 consideration which should inspire us with additional gra- 
 titude and joy, that we are the preserved of the Lord to see 
 those unfoldings of his glory which many desired but saw 
 them not. Ministers of the Gospel, let their denomi- 
 nation be what it may, are certainly justifiable In desir- 
 ing length of days, to sec the people of their cha, 
 tablisked in truth and peace j especially to have & 
 
The Love of Life moderated. St 
 
 nediction of the Lord upon their labours, to enjoy an 
 harvest of souls, and the conversion of certain individuals 
 for whom they may have often prayed with tears before 
 the throne of God. Thus Paul, I have a desire to depart 
 arid to be with Christ, which is far better, but to abide 
 in the fiesh is more needful for you. 
 
 From these, and many other reasons which might be 
 named, good men may lawfully desire a continuance in 
 life ; especially as such persons will never fail to refer 
 the issue, with cheerful resignation, to the pleasure of 
 their heavenly Father. Not my will, but thine be done* 
 Still there are considerations more valuable and import- 
 ant, which preponderate in favour of immortality, and 
 lead them, with Job, to say, I would not live alway. 
 
 2. Let us now inquire into those considerations for 
 which good men, notwithstanding their love of life, would 
 wish to pass into a future state. They know that such a 
 state of immortality and glory actually exists. They 
 have been taught it from the Scriptures, and have had 
 an earnest of the inheritance above granted to them by 
 the spirit of adoption. Grace brings its own witness 
 into the heart, both of its own excellence and its connec- 
 tion with eternal glory, so that we may confidently affirm 
 we have not believed a cunningly devised fable. We 
 know, said Paul, if our earthly house of this tabernacle 
 were dissolved, we have a building of God, an house not 
 made with hands, eternal in the heavens. This happy 
 assurance is every way sufficient to enable us to relin- 
 quish our earthly connections, to leave mortality behind, 
 so that we may be for ever with the Lord. — A prospect 
 of perfect freedom from every species of evil is another 
 reason why good men are willing to part with life. Job 
 knew the evil of suffering. Night and day he was bur* 
 
58 The Love of Life moderated. 
 
 dened with affliction, which made him cry out, My soul 
 chooseth death rather than life. Under intense calamity, 
 whether in our persons or in our connections, at the mo- 
 ment, we are apt to wish an immediate dismission from 
 the body. But, in a sedate, solemn frame of mind, we 
 make a more correct statement of our suffering; lives, 
 and are willing to forsake them for their tendency to 
 irritate our minds and lead us away from fellowship 
 with God, From a sense of the evil of sin, stronger 
 desires arise to quit this mortal stage. In a state of 
 unregeneracy, the heart of man loves nothing but what 
 is carnal and sensual ; but when renewed by grace, sin 
 is its greatest burden and highest disgust. The longer 
 Christians live, the more practically will they be ac- 
 quainted with the deceit, malignity, power, and vileness of 
 sin. Entwined around their heart, mixing with all their 
 duties, eclipsing their views of Christ and -immortality, 
 no wonder they desire not to live always, but to drop 
 their evils, and wing their way where perfect holiness 
 for ever shines, and an evil heart is known no more I 
 We add, that the ultimate fruition of God and the 
 Lamb, in glory, is a strong reason why the righteous 
 would not live alway. Father, said Jesus, / will, that 
 they whom thou hast given me be with me where I am, 
 that they may behold my glory. I know of no single 
 text that more charmingly describes the state of ulti- 
 mate felicity. If to be with Christ now makes our 
 heaven upon earth, what will be the possession of him 
 hereafter? If to enjoy Jesus in the family and in the 
 church, where wc meet with so many interruptions and 
 dark clouds, create our felicity, what shall be our bliss 
 when we be transmitted where he is, set down at the 
 right hand of the Majesty on high ? And, if to behold 
 
The Love of Life moderated. 59 
 
 our Saviour through a glass darkly, fills us with such 
 joy and peace in believing, what shall be the bliss when 
 the glass shall be removed, and we behold his glory face 
 to face ? Such prospects the Gospel reveals, and such 
 hope the grace of God inspires. 
 
 I have now shown you, in a few instances, the reasons 
 why good men may desire a continuance in life, and 
 likewise other considerations why they would not live 
 alway. Persons who have the exercise of these two 
 classes of desires, may be said to regulate the love 
 of life upon the most rational and solid principles. This 
 interesting subject is practical, and demands our per- 
 sonal application. If it leaves us altogether unimpres- 
 sed, it certainly indicates that hitherto we have made 
 little good use of our time, and are as unfit to live as 
 we are to die. It was well said, that M man is formed 
 with two eyes, indicating he should have his mind em- 
 ployed upon the two states, time and eternity, for which 
 he was created." 
 
 From the observations I have made, you must certainly 
 perceive the great importance of being taught of God in 
 order to moderate the cares of this transitory state ; and 
 likewise learn how exactly suited the Gospel is, under 
 the influence of God, to regulate our desires in hope 
 of futurity. It is my sincere wish you may receive such 
 salutary impressions as shall lead you to that Saviour 
 who has the keys of life and death, that from him you 
 may derive pardon, peace, and eternal joy. Possessed 
 of these, you will not only be supported through this 
 changing world, but be able to form a correct estimate 
 of life, and to make a proper use of it, in prospect of a 
 state of bliss that knows no end ! Thus you will find to 
 live is Christ, and to die is gain* Amen. 
 
LECTURE IX. 
 
 UNION BETWEEN CHRIST AND HIS CHURCH. 
 
 John xv. 5. 
 I am the vine, ye are the branches* 
 
 ] I , : mmiuably the same, 
 
 TUou true ir.cl li\ -ir.jr vine, 
 I nd thy r:!l supporting stem 
 
 My feeble aims I twittC, 
 
 Crafted in thee, by grace alone 
 
 In growth 1 i!ai!v i ise, 
 And rais'd on this foundation stone, 
 
 My top shall reach the skies. 
 
 A. M. T. 
 
 \J NIVERSAL nature and true reason teach us the 
 reality of our union to God, as he is the author of our 
 existence, in whom we live, move, and have our being. 
 But, it is not in the power either of nature or reason 
 to teach us how, as sinful, fallen creatures, we can enjoy 
 a union with God, for our restoration, pardon, peace, 
 and everlasting felicity. On this interesting point Re* 
 velation alone affords us information. It directs us to 
 the harmony of the divine attributes, in the counsel, co- 
 venant, redemption, and grace, existing between the Fa- 
 ther, the Son, and the Holy Spirit, for the purpose of 
 saving sinners, and bringing them into fellowship with 
 God in life, and to the bliss of eternity ! In the language 
 of Scripture, this union is currently declared to be in 
 Christ, as our Head, Bridegroom, and Vine ; the latter 
 of which is selected for your present meditation, it being 
 the condescention of Jesus to teach us the nature, and 
 benefit of interest in him, by those emblems which arc 
 xnost familiar to our senses. 
 
Union between Christ and his Church* 61 
 
 The vine in its appearance is extremely weak and 
 far from engaging the admiration of a beholder, yet 
 bears the richest clusters of fruit, the most delicious 
 to the taste, and, when, compressed, yields a liquid at 
 once medicinal and exhilarating. By this emblem Jesus 
 directs us to himself, who, in the general estimation of 
 a wicked world, has no form nor comeliness in him 
 that he should be desired ; yet, in himself, is the plant 
 of renown. He possessed celestial fruit in moral life ; 
 and especially as a Mediator^ being pressed in the 
 wine-press of his Father's wrath, yields the richest 
 wine of salvation to the vilest of sinners. Look to 
 Calvary ; on that spot grew this living vine ; there the 
 fruit of pardon, peace, and everlasting life are found in 
 richest abundance ! Though cut down by death, the 
 vine yet lives in that better paradise where the fruit 
 thereof is ever new. It is worthy of attention that 
 Jesus asserts himself to be the true vine, probably to 
 distinguish himself from those characters frequently de- 
 scribed in the ancient writings of Scripture by the empty 
 vine, and the wild vine; but especially as he is that 
 vine, that blessed Saviour, appointed by the Father, 
 and yielding such precious fruit, that whosoever receives 
 thereof finds true peace and happiness in God, and in 
 the issue shall by no means be deceived of an hope of 
 everlasting blessedness in heaven. 
 
 Presuming these remarks to be familiar with you, I 
 shall now claim your attention to a few select observa- 
 tions on the nature of that union which subsists be- 
 tween Christ and his Church, including every indi- 
 vidual member, which is suggested under the emblem 
 of vine and branches, sincerely wishing it may prove 
 instructive to all who hear. 
 
 G 
 
62 Union between Christ and his Church. 
 
 1. You will doubtless acknowledge that the stock, or 
 stem of the vine, does in itself virtually possess every 
 bud, bough, branch, or fruit, afterwards to be produc- 
 ed ; and also that the vine must certainly exist prior to 
 any branch that should appear upon it. This teaches 
 us the truth which we so often read in plain language, 
 Chosen in Christ before the foundation of the world; 
 and grace given us in Christ Jesus before the world 
 began. This, no doubt, was the act of the Father, 
 whom Jesus calls the Husband-man, and to whom Jesus 
 said, concerning the people he should redeem and en- 
 joy, Thine they were, and thou gavest them me. Here, 
 as in the vine and the branch, Christ and his people 
 have an early union. And as the stock progressively 
 produces buds and branches until it be in a state of 
 perfection ; so Jesus, under different administrations, 
 the Old and New Testament, in various climes, and at 
 different periods of time, puts forth his people to view, 
 by regeneration and conversion, and will continue so 
 to do until every individual soul in him shall be made 
 manifest, and this true and living vine be eternally 
 complete in all its branches. The branch, therefore, 
 does not more stand indebted to the vine for its exist- 
 ence, than every real Christian to his union fin Christ 
 for his state, comfort, and prospects, as a child of God. 
 No soul regenerated, none brought to spiritual life, but 
 by virtue of Christ's union and vivifying power. Every 
 believer, grace, virtue, gift, all proceed from Jesus, as 
 the bud, the blossom, and the branch proceed from the 
 stem. While this humbles the sinner, and makes him a 
 debtor to grace, it exalts the character of Jesus, and 
 lays a sure foundation for gratitude and praise. This 
 view of the union between Christ and his people is a 
 
Union between Christ and his Ckuttfu 63 
 
 source of great encouragement to Churches, and to Mi- 
 nisters in unsuccessful times of preaching the Gospel, 
 and should lead them to look to Jesus, the true vine, to 
 put forth his own buds and branches ; possessing at the 
 same time a conviction that those who may profess Chris- 
 tianity, without union with Christ, will prove unfruitful 
 indeed. Equal consolation may be derived from this sub- 
 ject by the Christian, under all his darkness of mind and 
 imperfections of heart. Look to Jesus ; rooted and 
 grounded in him you will feel the influence of this life 
 flowing into your soul, as the vital sap of the vine to the 
 branch ; and thus you will be more abundantly fruitful in 
 every good word and work, 
 
 2. The -vine and branches make one tree. 
 This observation conducts our mind to the Scriptures, in 
 which we learn that Christ and his people are one. la 
 other language, they are flesh of his fleshy and done q/ 
 his bone. I ascend, said Jesus, unto my Father and your 
 Father, and to my God and your God. As one vital Sap 
 runs through the whole tree, and, by consequence, makes 
 every bud, leaf, bough, and branch, one with itself ; so 
 it is with Christ and his people ; one salvation, one in- 
 terest, one life, one hope, and all directed to one grand 
 tnd — the glory of God ! It is also worthy your observa- 
 tion, that the vine and branches are one in a state of suf- 
 fering. Let the lightning flash, the thunder roar, and 
 the tempest beat, whatever may be suffered by the 
 branches, is equally felt by the vine. Hence it is so ex- 
 cellently said by the prophet, In ail their afflictions he 
 is afflicted. As Jesus and his people are one in this life, 
 so they will be one in the next. For this Jesus prayed 
 io his Father, that they all may be one, as thou Father 
 art in me, and I in thee, that they also may be one in us* 
 
64 Union between Christ and his Church. 
 
 I in them, and thou in me, that they may be made per- 
 fect in one. Glorious union ! Let our souls experience 
 it in time, and we will praise the Lord for it in eternity ! 
 
 3. Vine and branches grow in the same soil, 
 Jesus lay in the bosom of his Father, and by virtue of 
 union with him, as his branches, draws virtue from the 
 same source for their existence, fruitfulness, and honour. 
 God hath given unto us eternal life, and this life is in his 
 Son. Thou hast loved them, said Jesus to his Father, as 
 thou hast loved me. I have declared thy word, that the 
 love wherewith thou hast loved me may be in them, and 
 I in them. Remember, therefore, that this is the source 
 from whence all the joys and blessedness of the Christian 
 is derived. To this we must stand indebted, or remain 
 as unfruitful as the branch that is severed from the vine, 
 and only lit for destruction. Let us then listen to the 
 voice of Jesus, in the 9th verse of this chapter, As the 
 Father hath loved me, so have I loved you : continue ye 
 in my love. 
 
 4. The branches bear the same fruit in kind 
 with the vine. It cannot be otherwise. Wisdom is 
 
 justified of her children. The life of Christ is manifest in 
 us. The truth, as it is in Jesus ; the temper he disco- 
 vered to his friends and his foes; and especially, hi J 
 moral obedience, in a proportionate degree will be 
 found in all his disciples. And I cannot but add, that 
 as the flavour of the grape is derived from the virtue, 
 and designates the quality of the vine, so the sentiments, 
 temper, and obedience of those who are disciples of 
 Jesus indeed, will always bear the rich flavour of his 
 life and character, in opposition to the wild grapes of 
 heathen morality, or the sour grapes of error. Never 
 let us forget that Jesus hath said, He that abideth in m€% 
 
Union between Christ and his Church* C > 
 
 end I in him, the same bringcth forth much fruit ; end 
 herein is my Father glorified. Before men, we have ai\ 
 indisputable right to exercise the dictate of conscience ; 
 but, we must at the same time religiously observe, that 
 we are not to create our own opinions, nor follow the 
 dictate of our own spirits, but to take all from Christ, 
 see that every sentiment and every temper bears the 
 impressive image of the Lord Jesus. 
 
 5. The life of the vine secures the life 
 of the branches. Christ is, indeed, the true and 
 living vine. Because I live, ye shall live also. Y 
 life is hid with Christ in God. He that bclieveth in me 
 shall not die eternally. Were it possible for the stem to 
 fail, or the root to decay, the branches must inevitably 
 perish. Or, were it possible that the branch could be 
 severed from the vine, death would be equally certain. 
 Neither of these can take place, for Jesus ever lives; 
 the union between his Godhead and manhood, together 
 with the nature of that endless life he received on his 
 resurrection from the dead, announce to us a Redeemer 
 that liveth, the same yesterday , to-day, and for ever ; 
 the fountain of life, ever full, and ever flowing for the 
 felicity of his people ! Nor can the people of the Lord 
 be separated from Jesus ; he hath declared, None shall 
 pluck them out of my hand ; no weafion formed against 
 them shall /iros/ier, to separate them as branches from 
 the living vine. The wisdom, power, grace, and love 
 of Jehovah, formed the union between the branches and 
 the vine ; the same attributes are engaged to preserve 
 it ; and this union shall issue to the praise and the glory 
 of God for ever ! This makes Christianity worth posses- 
 sing. If the foundations were destroyed, what could the 
 righteous do I Thanks be to God for such a p€rm 
 G2 
 
$6 Union between Christ and his Church. 
 
 basis for our hope of immortality, and for a source of 
 evangelical life, by which we may be meetned to enjoy 
 him for ever more ! 
 
 The great question now to be determined by us is, Are 
 we branches of this living vine ? A profession of Chris- 
 tianity without an union with Jesus will be of no avail. 
 The branch cannot bear fruit except it abide in the vine ; 
 it is unprofitable, and only lit for fuel ; neither can you 
 bear the fruit of holiness, the end of which is everlasting 
 life, except ye abide in Jesus. Let us tremble at the idea 
 of being found false and dead branches ! Be incessant in 
 prayer with Jesus for his Spirit to teach you your interest 
 in him, and to give you to live on the influence of his 
 grace. Those who are persuaded of their interest, have 
 a source of great gratitude and joy ! It is wholly owing 
 to this gracious union you have ever tasted the sweets of 
 redemption, and amidst the events of your life, are pre- 
 served unto this day. Plead for more of the virtue of 
 the vine to render you still more fruitful, and in a little 
 Vnile you shall experience a union with Jesus in glory 
 for ever ! 
 
LECTURE X. 
 
 AFFLICTIONS FATHERLT CHASTISEMENTS. 
 
 Deut. viiL 5.. 
 
 Thou shalt consider in thine heart, that as a man chas* 
 teneth /us son y so the Lord thy God chasteneth thee*. 
 
 Afflictions do not come alone, 
 
 A voice attends the rod ; 
 By both he to his saints is known, 
 
 A Father and a God. 
 
 Newton. 
 
 OIN hath strowed the path of man with numberless 
 sorrows. This is the lot of every class, and in every 
 department of life. To afford consolation to sufferers 
 was one design of ancient philosophers in drawing their 
 pens. But, it must be confessed, the sacred Writings 
 afford us the most ample information of the causes, va- 
 riety, and intention of human sufferings ; and, at the 
 same time, open those sources of consolation which 
 have been found adequate to support us under the most 
 extreme distresses. We are taught from our text to con- 
 sider the dispensation of God to us under our calamities^ 
 as a necessary argument for resignation and relief; and 
 I am persuaded, when we can duly ascertain the rela- 
 tion and the conduct of God to us, we cannot but submit 
 to his wise disposal in all the events of time. It is there- 
 fore presumed, that a discourse on the principle from 
 which God afflicts his people, with the nature, neces- 
 sity, and advantages of considering it, may not be unac- 
 ceptable. 
 
6S Afflictions Fatherly Chastisements. 
 
 1. Let us examine the principle on which God acts 
 towards his people in the afilic-.ive dispensations of his 
 providence. Net as a judge towards a condemned crimi- 
 nal. True, all the Lord's people are sinners ; they are 
 by nature children of wrath, even as others; but it is 
 equally true that Jesus their Redeemer hath answered 
 every demand of the law against them in his own per- 
 son ; and they stand completely justified in his righteous- 
 ness, and pardoned in his blood ; so that there is no con- 
 demnation to them that arc in Christ Jesus. This truth 
 is of the highest importance for you to know ; there is, 
 therefore, no wrath in God's chastisement of his people* 
 not a single grain is put into the cup of their affliction, 
 for God is fully satisfied in the obedience of his Son, and 
 can never be said to require double satisfaction ; besides, 
 were he to give any man the just wages of one sin, it 
 would be death, and inevitably sink him down in black 
 despair. The words of our text, therefore, correspond 
 with the general current of the Bible, to teach us that 
 the principle on which God afflicts his people is not 
 judicial, but parental. As a man chasteneth, not his 
 B MX BILES, nor his slaves, but his son. Let the afflict- 
 ed man first make good his title and interest as a 
 child of God, and new light will appear upon all the 
 dispensations of Providence towards him ; he will then be 
 convinced that all things, however afflictive, do even in 
 the present time, as well as in future, work together for 
 his good. It cannot be otherwise. The Father hath 
 loved such with an everlasting love, secured his salvation 
 by union of interest in his Son Jesus, promised all need- 
 ful and sufficient grace, and prepared mansions above 
 for him, where no sin nor sorrow shall invr de. If a son 
 then and heir, heir of God, and joint heir with Je^us 
 
Afflictions Fatherly Chastisements, 69 
 
 Christ ; can God deal in wrath with such ? Impossible. 
 And so far from God's having exchanged the rod of his 
 wrath for the rod of chastisement being an argument to 
 lead to licentiousness, it will humble the heart, and lead 
 to obedience. Learn, therefore, to make the necessary 
 distinction between vindictive wrath and fatherly chas- 
 tisement. — I shall add two or three other reflections upon 
 this parental principle mentioned in the text, and on 
 which all the dealings of God to his people are founded: 
 for what person, or what family, though at present 
 exempt from sufferings, may not, ere they are aware, 
 be enveloped in calamity, and need the utmost consola- 
 tion from the hand of God and man ! 
 
 As a prudent, affectionate father chastiseth his son, 
 not for wanton pleasure, nor malice in his own heart, but 
 for folly in the child ; so God never afflicts willingly the 
 children of men ; and, a needs be is always to be disco* 
 vered in his parental chastisements. Although the suf- 
 ferings of God's people are not penal ; that is, that there 
 is no wrath in them, and that the cup which the Saviour 
 puts into their hand is very different from that which he 
 drank for their sake ; yet the procuring cause is sin. 
 Moses, for the sin of his lips, was denied an entrance into 
 Canaan. David, for the sin of his heart, procured an 
 abiding sword in his house. Jonah, for his disobedience, 
 was cast into the sea. And Peter, for denying his Master, 
 was bathed in tears. Yet the chastisement of God to 
 each of those persons was in love, purposely designed as 
 medicinal, and evidently in the issue promoted their good. 
 A wise parent, both as to his judgment and his feelings, 
 can accurately distinguish between his child and his fault; 
 and while he chastises from an hatred to his folly and 
 disobedience, he has the most sensible emotions of lovs 
 
fO Afflictions Fatherly Chastisement*. 
 
 and of pity to the offspring of his bowels. It is equally 
 so with our everlasting Father in his conduct to 
 his children of grace. Read the Bib'e — mark the cha- 
 racters whom God hath loved — tell me then, from the 
 history of their lives, whether God hath not, from this 
 very parental principle, scourged every son whom he 
 receiveth ? I shall only add, an affectionate father chas- 
 tiseth his disobedient son with a sanguine expectation of 
 producing reformation. And, concerning the fatherly 
 chastisements of God, we may safely say, the fruit of 
 all is to take away sin. Not to make atonement for sin ; 
 that has been done by Christ ; but when we indulge an 
 undue attachment to the world, inordinately love the 
 creature, neglect our positive duties, or in any way gra- 
 tify the corrupt passions of our fallen nature, God sends 
 such afflictions In kind, weight, and measure, as shall 
 answer the end of taking away from us the love of sin, 
 teach us that our God is holy, and saith, My son, give me 
 tnine heart. Under such chastisement we mourn our 
 folly, hate our sins, fly from them, and return like sensi- 
 ble prodigals to the arms of our compassionate Father* 
 
 These observations I think I may sum up in the words 
 of the Lord to David concerning his son Solomon: I will 
 be his father, and he shall be my son. If he commit 
 iniquity, I will chaste?! him with the rod of men, and with 
 the stripes of the children of men ; but my mercy shall 
 not depart away from him. Let us then adore our hea- 
 venly Father, justify his ways with man, fly from the 
 appearance of evil, and render obedience to his holy 
 will! 
 
 2. We are to recommend the important duty ot consi- 
 dering this parental principle on which God chasteneth 
 kis children. We all know the influence of affliction 
 
Afflictions Fatherly Chastisements* 71 
 
 dpon the human mind; sometimes a stupor is created, 
 and at other times the breast is irritated, and the sufferer 
 thinks, like Jonah, he does well to be angry. And as it is 
 with individuals, so with families. By the loss of pro- 
 perty, the introduction of sickness, or by the death of 
 relatives, the sufferers pour upon the wound which is 
 made, and their grief is accumulated. As the heart of 
 man is naturally rebellious against God, satan takes the 
 advantage of our sufferings as he did in the case of Job, 
 to tempt us to presume or to despair. To remedy these 
 evils we are exhorted to the duty of consideration, m 
 which the mind is directed from the calamity to that 
 God who ordereth all things after the counsel of his own 
 will, and who hath designs of mercy and goodness in the 
 affliction of his children. The nature of this exhorta- 
 tion should be duly observed. Consider in thine heart ; 
 that is, let the work be done sincerely and attentively, 
 with the soul most solemnly engaged with God, and not 
 take a transient superficial view of your afflictions. It is 
 not improper that the cause, instruments, progress, and 
 consequences of your sorrows should make a part of your 
 investigation; but, you must remember that this will 
 never afford ease to the heart. The most important thing 
 is for you to read your interest in your heavenly Father's 
 love, and to be persuaded that his dealings with you 
 flow from that principle ; then cheerful submission will 
 arise in your breast, you will read your Father's will in 
 every thing around you, and you will adopt the language 
 of your Saviour, The cup. which my Father hath given 
 me, shall I not drink it ? The more you consider this in 
 your heart, the more you will be drawn from the love of 
 sin, an attachment to the world, and an ardent desire to 
 
T2 Afflictions Fatherly Chastisement** 
 
 lay up all your good in God ; perhaps not improperly 
 expressed in this language : 
 
 All my own schemes and self design 
 I to thy better will resign. 
 Impress this deeply on my breast 
 That I'm in thee, already blest. 
 
 I am equally certain that such an heart consideration 
 of this subject will have a charming influence upon your 
 hope for immortality. You will thereby practically learn, 
 that our light afflictions, which are but for a moment, 
 work out for us afar more exceeding and eternal weight 
 of glory. When he hath tried me, said Job, he will bring 
 -me forth as gold. In the furnace you will lose nothing 
 but your dross, and the more of that the better. You 
 will learn to hold the world by a slender thread, that 
 when death shall break it, you will feel little pain or 
 regret. He who hath loved you and supported you under 
 your numberless sorrows, will assuredly bear up your 
 soul in the last conflict of death, and receive you to man- 
 sions of eternal repose. 
 
 Having dismissed the subject, perhaps it may not be 
 unappropriate to conclude our discourse by saying, that 
 the interest of the human soul in the love of God may 
 be learned with the greatest certainty from the temper, 
 confidence, and submission it possesses under sufferings. 
 A man in easy circumstances of life, surrounded with 
 caressing friends, may easily maintain a public profession 
 of religion, and pass current for a good man, while he 
 possibly may be a stranger to a changed heart. The 
 real Christian also, in seasons of repose and affluence, 
 
Afflictions Fatherly Chastisements. 73 
 
 finds great difficulty to possess indisputable evidence of 
 his interest in Jesus ; we are of the earth earthy ; our 
 corrupt nature loves worldly security ; and the greater 
 abundance of ease, the less grace, faith, and patience 
 have to operate upon. For this reason it was that a very 
 valuable Christian under prosperity expressed the sensi- 
 bility of his heart in the following lines : 
 
 Whene'er becalm'd I lie, 
 
 And storms forbear to toss ; 
 Be thou, dear Lord, still nigh, 
 Lest I should suffer loss : 
 For more the treacherous calm I dread, 
 Than tempests bursting o'er my head. 
 
 The case of a man in the furnace of affliction is differ- 
 ent from both those which I have named ; disappointed 
 in the world, bereft of dear pledges of earthly love, sur- 
 rounded with foes, and his own heart the seat of tempta- 
 tion ; if such an one be possessed of grace, this is the 
 time when its influence will be felt in leading him to 
 repose in God, and bear the fruk of humility and pa- 
 tience before man. Thus the trial of faith is more pre- 
 cious than gold, which perisheth. The evidences of 
 God's love obtained in the furnace are more sensible 
 and permanent than those received in any other way. 
 David never wrote better than when he dipped his pen 
 in the black ink of affliction; and when God removed 
 the creature from hisembraces, his soul could with more 
 ardour exclaim, O God, my heart is fixed, I will sing' 
 and give firaise 1 Beloved Joseph, too, has left this testi- 
 mony for our attention : The Lord hath made me fruitful 
 in the land of my affliction. And, upon the whole, wc 
 H 
 
. 74 Afflictions Fatherly Chastisements. 
 
 say, in the language of inspiration, If ye endure 
 chastening^ God dealcth ivith you as ivith sons* Upon 
 a point of such magnitude, permit me to beseech you to 
 examine the temper and state of your heart when under 
 \ al amity. Ask, Do I kiss the rod, adore the hand, and 
 justify the ways of God in my sufferings? Can I say 
 that I am more happy in God than I can be in all 
 which the world calls good and great ? Stripped of all 
 things eLe, do I embrace the Saviour as my never fail- 
 ing, present, and eternal portion? If so, be assured your 
 Lutrcrings are in leve ; they yield yen a token for God, 
 and shall work together for your highest interest and the 
 glory of your Lord I 
 
LECTURE XL 
 
 SLEEP AM EMBLEM OF THE DEATH OF 
 THE RIGHTEOUS. 
 
 Acts vii. 60. 
 He fell asleep. 
 
 Forbear, my son!, to weep like thoie 
 Who can't in Christ their hope repose, 
 
 And of his victory sing : 
 For those who in the Saviour sleep, 
 The Lord eternally will keep, 
 
 And safely with him bring. 
 
 1 HIS is said of Stefihen to express the serenity of his 
 mind, the solidity of his faith, and the repose of his soul 
 in God, while his enemies were stoning him to death. 
 The God of grace, who hath ever distinguished between 
 the lives of the righteous and those of the wicked, continues 
 that distinction unto death. Therefore it is, that while 
 the impenitent die the death; that is, death in all its ter- 
 rible nature and consequences, the believer is described 
 as falling asleep. In this Lecture I shall explain to you a 
 few reasons, why the death of the righteous is described 
 under the emblem of sleep. And may the benediction 
 of God crown my efforts with success. 
 
 1. Sleep is the shadow, and not the substance of 
 death. There is nothing which nature possesses; no 
 change or state incident to man that so strongly exhibits 
 the state of death as sleep. For although the person 
 under the power of sleep has his senses suspended, and 
 bears the highest appearance of death, yet he still exists 
 in animal life ; he is net really dead. This perfectly 
 
TO Sleep an Emblem of the Death of the Righteous* 
 
 corresponds with the nature of the death of the righteous 
 taught by Jesus. He that believeth in me, though he 
 were dead, yet shall he live : and whosoever liveth and 
 believeth in me, shall never die. The nature of death to 
 them that believe is astonishingly changed ; so that eter- 
 nal life shall be their portion. As this is a subject of 
 such great importance, I will explain to you the manner 
 how this change is produced. 
 
 Death was one of those enemies with whom the Son of 
 God came to combat and to destroy, for the sake of his 
 people. Death is the king of terrors* He ascended his 
 throne on the commission of transgression. By sin came 
 death. Death has reigned from Adam to Moses, down 
 to the present hour. Sin has armed death with an en- 
 venomed sting, which receives its force from the holiness 
 and justice of that divine law which we have so repeat- 
 edly transgressed. Christ, by the shedding of his blood,, 
 satisfied divine justice, and thus disarmed death of his 
 sting. Christ hath redeemed us from the curse of the 
 law, being made a curse for us. And although he en- 
 tered the territories of the grave, it was to vanquish 
 death in his own dominions, and then to arise to demon- 
 strate the perfection of his redemption, and that he was 
 the Son of God with fiowcr. Thus we are assured our 
 Lord and Saviour Jesus Christ hath abolished death f 
 end brought life and immortality to light by the GosficL 
 In the obedience, sufferings, and death of Jesus, the law 
 of Gcd is honoured, its penalties satisfied, death con- 
 quered, mercy and truth meet together, righteousness 
 and peace embrace each otlier. 
 
 I said sleep was the shadow, not the substance of 
 death. A shadow you know is the faint resemblance of 
 a substance produced by a luminous body shining upon 
 
Slee/i an Emblem of the Death of the Righteous. 77 
 
 it. Thus the shadow of a tree is formed on the C 
 by the rays of the sun or moon shining upon it. Now, 
 Christ, the sun of righteousness, shines upon death, 
 whom he hath conquered, and the shadow only remains 
 for the righteous to pass. And what is more admirably 
 expressive of that shadow than sleep? Well might 
 David say, Though I pass through the valley of the 
 shadow of death) I will fear no evil, for thou art with 
 me. 
 
 Give me leave now to assure you, that it is cf the 
 highest consequence for you to obtain an appropriating 
 knowledge of the conquest of death by the Son of God. 
 It certainly forms a material part of the experience and 
 hope of the righteous. The death cf Christ for sin 
 lays the foundation of conversion from sin. We must 
 either meet the substance of death clothed with incon- 
 ceivable terror, or pass through its shadow by faith in 
 the Son of God. The Bible assures of no peaceful death, 
 but of those who die in the Lord, and slee/i in Jesus. Unit- 
 ed by faith to the Saviour's person, your sins washed in 
 his blood, your soul covered with his righteousness, and 
 enriched with his grace ; these Gospel realities, made 
 known to you by the light and power of the Holy Ghost, 
 can alone form the basis of a certain hope of meeting 
 death as a friend, to conduct you to bliss. Then, witb 
 confidence and triumph you may say, To me, to live u 
 Christ, and to die is gain. And when your time of 
 departure shall arrive, you shall feel no more evil than 
 passing through the shade of an ample grove, or reclin- 
 ing in softest slumbers. 
 
 2. Sleep is the well known medium of rest after the 
 labour of the day is ended. Such rest the Christian 
 anticipates by sleeping in Jesus, when he shall close this 
 H 2 
 
78 Sleefi an Emblem of the Death of the Righteous. 
 
 mortal life of sin and sorrow. Life is a journey, attend- 
 ed by numberless cares. The children of God, as they 
 have a new life, so they have a new path to tread, of 
 which the world are unacquainted. Under the weighty 
 experience of this, Job, when pointing to the grave, 
 exclaimed, There the wicked cease from troubling, and 
 there the weary are at rest. The life of man at best 
 is a laborious day ; but the life of a Christian is more 
 abundantly so. In common with other men, they have 
 their losses, disappointments, and vexations. In the 
 circle of their own breast, they have a seat of greater 
 sorrow. The remains of a depraved nature, an heart 
 prone to depart from the God they wish to love, unnum- 
 bered temptations, which, like arrows from the infernal 
 legions, produce such extreme labour and sorrow, were 
 they not supported by the power of the Saviour, they 
 would sink in despair! God, however, has provided 
 ample support, and though faint, they are enabled to 
 pursue. In this tabernacle they groan, being burdened ; 
 rind the hope they possess of immortality makes them 
 ardently desire to depart and to be with Christ in glory, 
 which, as Paul expresses it, is far better. Truly just 
 is the observation of Solomon, The sleefi of the labouring 
 man is sweet. This is eminently realized in the death 
 of the righteous, who are favoured with such views of 
 death, as unstung by the death of Christ, that with the 
 prophet Isaiah, they look upon death as a bed, on which 
 they shall rest. Some of you may have your fears, how 
 it shall be with you, in a dying hour. Remember, God 
 hath said, At evening time it shall be light. He, said 
 Jesus, that followcth after me, shall not walk in dark- 
 nrss, but shall have the light of life. Let me, therefore, 
 exhort you to follow near the Saviour, carry the cross of 
 
Sleep, an Emblem of the Death of the Righteous. 7$ 
 
 affliction with patience, and trust him for illuminating 
 grace, whenever he shall put you to the bed of death. 
 As thy day, thy strength shall be. With dying Stephen 
 you shall see the heavens open, and Jesus standing at the 
 right hand of God to receive you. Then, let the time, 
 the place, the external circumstances of your death be 
 what they may, you shall embrace your happy rest, and 
 know what it is to fall asleep in Jesus \ 
 
 3. A time to go to sleep you know is a time of un- 
 dress ; the apparel of the day is thrown off. Such a 
 time of undress is the dying hour ! To a thoughtless* 
 youth, a busy worldling, or an old sinner, this must 
 prove an alarming undressing time indeed I Not the 
 gay apparel only which may have elated their pride, and 
 introduced them into the paths of dissipation ; but all 
 their false hopes, their associates, their very flesh, must 
 submit to be undressed by the cold hand of death : For 
 naked came nve into this world, and naked must ive go 
 out of it. But, what adds to the solemnity of sinners' 
 undress by death, is that their souls, more naked than 
 their bodies, must pass away without a righteousness 
 to stand in judgment before the tribunal of the great 
 God. Solemn thought indeed ! if sufficiently received, 
 would make the stoutest heart to tremble, and seek a 
 covering by that glorious rode of righteousness provided 
 by Jeuis, of which death, in no possible form, can rob 
 the possessor. 
 
 To a Christian, however, this time of undress is re- 
 ceived in a very different manner. Paul said, when in 
 near prospect of his death, Shortly I must fiut off this 
 my tabernacle^ even as our Lord Jesus Christ hath show- 
 ed me. So far from the robes of mortality being torn off 
 with regret or despair ; Christians cordially undress, and 
 
$0 Sleep an Emblem of the Death of the Righteous. 
 
 lay down to sleep in Jesus. It is indeed, a very desira- 
 ble time of undress. The body, subject to numberless 
 diseases, and the heart clogged with depravity, which 
 often have produced the briny tear, like a ragged gar- 
 ment, is thrown aside. O that we could more fre- 
 quently realize this solemn, delightful subject ! How 
 alleviating would it be under the burdens of life, and 
 how reconciling to our last moments ! At any rate, let 
 our undressing every evening for rest, prove a monitor 
 fcr our minds. 
 
 Think, O my soul, the time is near, 
 When thou must put off mortal clay ; 
 
 Naked before thy God appear 
 When earth beneath thee melts away. 
 
 O may I now put off my sin, 
 
 The works of darkness cast aside ; 
 
 When stripp'd of all, through Jesus clean, 
 Death, judgment, and thy bar abide. 
 
 4. On retiring to bed and embracing sleep, wc arc 
 accustomed to indulge an expectation of enjoying a re- 
 freshing MORNING, AND A NEW DAY. Such IS sleep 
 in Jesus. If in this life only we have hope in Christ, 
 we are of all men most miserable. But our hope pene- 
 trates eternity. He that raised up Jesus from the dead, 
 will raise us up also. Sleeping in Jesus we shall past 
 through the night of death, and behold the bright morn- 
 ing of the resurrection to an eternal state of bliss. Al- 
 though our bodies moulder into dust, they shall not be 
 annihilated ; for Christ shall change our vile bodies and 
 fashion them like unto his own glorious body. This will 
 
Sleefi an Emblem of the Death of the Righteous* 8! 
 
 be a morning without clouds, in which Jesus will appear 
 in the brightness of his glory as the bridegroom of his 
 Church, to whom he will in charming accents say, Arise, 
 my fair one, and come away — u Come from the slum- 
 bers of the grave — come from the shades of corruption, 
 no more to sin nor groan beneath the load of guilt and 
 sorrow — come to me, behold my glory, set down on my 
 throne, partake of my joys, and dwell in my presence 
 for ever !" In the faith and hope of this happy period, 
 may each of us with David say, As for me, I will behold 
 thy face in righteousness, I shall be satisfied when I 
 awake with thy likeness. 
 
 5. The refreshment of your sleep, and the security of 
 our persons through the unseen dangers of the night, 
 are owing to the guardianship of the Almighty. 
 It is with equal pleasure we declare that our preserva- 
 tion in the grave, and our awaking in the bright morning 
 of the resurrection, are wholly owing to the watchful 
 care of the Lord Jesus, who is the resurrection and the 
 life. Nor have we reason to question the faith of David 
 in both instances, when he formed that pious resolution, 
 7 will both lay me down in peace and sleefi, for thou 
 Lord only maketh me to dwell in safety. How willing, 
 how composed was he ; not driven, not cast down by an 
 enemy's hand, nor by a terrifying conscience; but re- 
 clined in peace with God, and all mankind ! Then, sleep 
 in Jesus on the bed of death, in hope of rising again in 
 the morning light, and be admitted to the presence of 
 God, where are pleasures for evermore, 
 
 I have now shown you the reasons why the death of 
 the righteous is compared to sleep. It is the shadow and 
 not the substance of death ; it is the medium of rest ; a 
 time of undress j it anticipates a bright morning, and. is 
 
tU Sleep an Emblem of the Death of the Righteous, 
 
 enjoyed under the guardian care of the Almighty. I 
 must now intreat you to apply the subject to yourselves. 
 We must either meet the substance of death clothed in 
 his terrors, or pass his shadow as conquered by Jesus. 
 There is no alternative. If you live in your sins, and 
 despise the Saviour, your latter end cannot be peace. 
 May you seriously determine this important point before 
 you pass to an eternal world ! If, however, you are so 
 happy as to possess an interest in Jesus as your Saviour 
 and friend, you need not yield to fear. Christ will smile 
 upon you, and you shall smile upon death. Leave the 
 event with your Lord, who hath said, / will never leave 
 you, nor forsake you. I therefore conclude, with the 
 animating address of Dr. Home : " Behold, O Chris- 
 tian, and let faith teach thee how to sleep, and how to 
 die ; while it assures thee, that as sleep is a short death, 
 so death is only a long sleep ; and that the same God 
 watches over thee in thy bed and in thy grave. Happy 
 indeed, the Christian, who nightly commits himself to 
 his bed as to his grave ; for at last he shall resign him- 
 self to his grave as to his bed; in expectation that he 
 shall arise and sing a morning hymn with the children of 
 the resurrection." 
 
LECTURE XII. 
 
 THE LIVELY CHRISTIAN 
 
 Psalm cxix. 1^5. 
 Let my soul live^ and it shall firaise thee. 
 
 Intense, O! let me for thy glory burr, 
 Nor fruitless view my clays and months return. 
 Give me with wonder at t'.iy works to glow, 
 To grasp thy vision, and thy truths to know; 
 O'er time's tempestuous sea to roack thy shore, 
 And live and sing where time shall be no more. 
 
 JF this psalm be remarkable for its length, it is much 
 more so for the variety and spirituality of the sentiments 
 which it contains. The excellent Mr. James Harvey 
 justly called it, " The anatomy of the heart.'* In the 
 petition of the text we cannot believe David to have been 
 altogether destitute of spiritual life in his soul ; for the 
 desires, prayers, and exercises expressed throughout the 
 whole psalm are peculiar to those only who are made 
 alive to God, by the Spirit of Messiah. But the words 
 express an ardent desire that he might enjoy the vigour 
 and comforts of life, in greater devotedness to God, 
 honour to his cause, and the praise of his glory. This, 
 I presume to believe, is the desire of every Christian, 
 let his denomination be what it may. To be made alive 
 in Christ, is both our safety and our happiness; but to be 
 lively Christians honours God, stimulates others, and 
 renders us more useful in the Church, the family, and in 
 &e world. In this Lecture I shall attempt to show you 
 the principles, source, and exercises which constitute a 
 lively Christian, and then folio w him through some of 
 
84 The lively Christian. 
 
 •the more visible paths of his life, in order to observe the 
 expressions of his vivacity, in hope, through the bene- 
 diction of Gcd, we may imitate his example. 
 
 That some professors of religion have a name to live, 
 whilst they are dead, is as apparent from their senti- 
 ments and conduct, as from the testimony of Scripture. 
 We cannot expect those to be lively who never were 
 made alive. A man may become a member of the most 
 regular constituted church on earth, and enjoy much of 
 the breath of popular applause; but if the Spirit of God 
 does not regenerate his soul, he must for ever remain a 
 stranger to those principles and exercises which charac- 
 terize a lively Christian. A Christ professed without a 
 Christ enjoyed, can be of no more satisfaction than a 
 well-spread table without an appetite to eat. 
 
 The constant influence of the Holy Spirit, who is the 
 sanctifier, guide, sealer, and comforter of the children 
 of God, must be enjoyed by you in order to produce those 
 principles and exercises of heart which will make you 
 lively Christians ; he is, therefore, styled The Spirit of 
 life from Christ Jesus. Without air neither animal nor 
 vegetable life can possibly be maintained ; and if good air 
 be essential to free respiration and health, we are confi- 
 dent that we daily need the vivifying influence of the 
 Spirit to cheer our minds, invigorate our graces, and 
 conduct us in the path of obedience, with an healthy, 
 lively soul. Was Paul a lively, animated Christian; 
 happy in himself, and useful to others? He exhorts you, 
 from his own experience, to live in the S/iirit, and walk 
 in the Spirit, and ye shall not fulfil the lusts of the flesh. 
 His divine influence shall make you lively in flying from 
 the least appearance of evil, an i cheerfully to love and 
 obey your Saviour. Instead, therefore, of quenching and 
 
The lively Christian. 85 
 
 grieving thcSpirit, pray for his more abundant influence, 
 and your souls shall live with greater joy, and praise the 
 Lord. — To live by faith on the Son of God forms another 
 principle of action to a lively Christian. You are sensi- 
 ble that your animal life cannot be maintained without its 
 daily bread ; nor can you be growing, lively Christians 
 without constantly feeding, by faith, upon Jesus, who is 
 the true bread that cometh down from heaven, and of 
 which, if a man eat, he shall live for ever. As the na- 
 tural bread you eat incorporates with your animal sys- 
 tem, strengthening, satisfying, and invigorating you for 
 the discharge of daily labour; much more so when you 
 are enabled by faith to feed upon Christ, the bread of 
 life, you happily feel an union with him in his person and 
 grace, and are strengthened both to do and to suffer the 
 whole will of God with cheerfulness and joy. Blessed it 
 the man that eateth this bread in the kingdom of God!— 
 To preserve an abiding sense of your reconciliation to 
 God, the complete pardon of your sins in the blood of 
 Jesus, and an assurance of your justification 'in his all- 
 perfect righteousness, will most assuredly produce that 
 joy, peace, and happiness which will make you lively 
 Christians indeed ! These great realities were formed 
 in the heart of Paul ; and whoever reads his life or his 
 epistles will find, that from them he enjoyed the most 
 abundant pleasures. The knowledge and possession of 
 these blessings of grace were not peculiar to Paul only* 
 All the disciples of Jesus possessed them in a great or 
 lesser degree. They were all sinners in themselves, and 
 so are you. The same God who bestowed such blessings 
 en them, is as able and willing to confer them upon you, 
 that your souls may live in assured peace and joy t» 
 praise his holy name 7 for you cannot be lively *hiie you 
 I 
 
€6 The fioely Christian* 
 
 are conscious your sins are unpardoned.— To experience 
 a sense of your adoption, and to know and enjoy God i» 
 Christ as your everlasting Father, will most effectually 
 raise the powers of your souls, and conduct you through 
 the paths of life with joy. From your adoption you 
 obtain a right to enjoy the invaluable pri\ ileges of the 
 family of grace, and are enabled to maintain communion 
 -with God in private and public. On the exercise of this 
 principle almost the whole of your comfort depends. 
 Wliile fear occupies your breast, whether God in Christ 
 be your Father, it is not possible you should be either 
 lively or happy: be therefore earnest in prayer for the 
 Spirit of adoption to bear witness with your spirits that 
 you are the children of God. While I thus affection- 
 ately address you, I hope you are darting a silent peti- 
 tion to heaven — 
 
 My Father ! O permit my heart 
 
 To plead her humble claim, 
 And ask the bliss those words impart 
 
 In my Redeemer's name. 
 
 The last principle I shall now name, as producing 
 lively exercises of heart, is a confidence, that die whem 
 or where you may, you shall inherit the eternal man- 
 sions of bliss in heaven. This is what Peter calls a lively 
 hope; the possession of which cannot fail to make a lively 
 Christian. Rejoicing in hope of the glory of God on 
 earth and in heaven, made a considerable part of the 
 experience of Paul, and had a happy influence upon his 
 heart and life. Knowing in whom he had believed, he 
 -was cheerfully persuaded that neither death nor life, 
 things present nor things to come, should be able to se- 
 
The lively Christian. Z7 
 
 paratc him from the love of God which is in Christ Jesus 
 our Lord, and that there was a crown of g'ory laid up 
 for him in heaven, which the Lord would give him in 
 the great day. Blessed hope ! in the possession of which 
 may your souls live to praise the Lord, 
 
 I have now named some of the most important flrznci- 
 fries, the exercise of which can make you humble, lively, 
 happy Christians. It becomes your duty to examine 
 yourselves if they have a place in your breasts, and in 
 "what degree they are operative on your temper and con- 
 duct. Much may be said as to the natural texture of 
 the mind; some are of a much more lively disposition 
 than others ; still, if we have those Gospel principles 
 implanted by the hand of God, they will be found influ- 
 ential. If they are not so much as our hearts can wish, 
 let the conviction lead us in prayer to God, who alone 
 can revive his work, that our souls may live in the ex- 
 perience of his love, and be animated in his cause. In 
 hope God may pervade cur further meditations, I shall 
 proceed, according to my promise, to follow the Chris- 
 tian through some few paths of his life, in order to ob- 
 serve the expressions of his vivacity. 
 
 In the family. Whatever be his relation or station 
 in domestic life, the animating virtues of Christianity 
 will discover themselves, and, as a lively Christian, re- 
 solve, with David, to walk within his house with a ficr- 
 feet heart. While grace curbs and brings into subjection 
 those tempers, passions, and vices which are so often 
 destructive to social harmony, it will produce that humi- 
 lity, courteousness, sobriety, integrity, and amiableness 
 Tirhich make the possessor happy in himself, and useful 
 to all around. Such a person may be truly said to be 
 diligent in business, few ent in spirits nerving the Lord* 
 
88 The lively Christian* 
 
 In his -walk in the world, the lively Christian is taken' 
 knowledge of that he hath been ivith Jesus, Integrity 
 and uprightness preserves him from those temptations 
 •which are too often found in trade and in commerce. 
 Cheerful as well as just, he gives no one occasion to 
 charge his religion with deceit, injustice, or inoroseness. 
 While he gives an industrious hand to the world, he pre- 
 serves a warm heart for his adored Saviour ; and when 
 often he is employed in his station on earth, he has his 
 conversation in heaven, — In the closet he is no stran- 
 ger to himself, to meditation, examination, and sensible 
 communion with his God. Mere he contemplates his- 
 wretched, guilty state as a sinner, and is cloathed with 
 humility, while he reRects on the free, rich, unbounded 
 grace of God which saved his soul from hell. The suf- 
 ferings of his Saviour in Gethsemane, and on Calvary,, 
 make such sensible impressions upom his heart, that they 
 produce tears of gratitude and joy. In this secret cham- 
 ber of prayer he gathers the heavenly manna on which 
 his soul feeds, and is strengthened to pass the duties and 
 the sufferings of the day. Eeing no stranger to himself 
 or his God in private, no wonder that he bears his pub- 
 lic profession with activity and zeal. — Fellow him, there- 
 fore, in the house or our God. Here the emotions of 
 his heart are ardently engaged in prayer and in praise. 
 He enjoys the sweets of communion with the Father 
 and with the Son, by the aid of the eternal Sfririt. By 
 he hears the word preached, and is profited. 
 Though not captious in his temper, he forms a Gospel 
 taste, knows the voice of truth, and a/i/iroves things that 
 are excellent. He dwells in unity with his brethren, and 
 with a generous heart and hand strives to promote the 
 good of al\ Although we allow the livc'.y Christian a 
 
The lively Christian. 69 
 
 degree of that partiality which is attached to his own 
 denomination, his heart embraces all who love and bear 
 the image of his Lord and Saviour, ardently desiring to 
 promote the spread of the Gospel and the comfort of 
 Christians wherever he may find them. Nor will hii 
 lively, affectionate heart forget unhappy sinners. Of 
 such he was himself. Pure grace has made the differ- 
 ence. He prays for them — he longs to see them flock ta 
 Jesus, as doves to their windows. Thus the love and 
 benevolence of the animated Christian, like the beams 
 of the sun, find their way among all ranks and orders 
 of mankind, till they traverse from pole to pole. — In 
 death the lively Christian appears the most briiliant 
 and happy. His knowledge and experience of the Sa- 
 viour have assured him that death to him is without a 
 sting ; and in the black river of death he shall drop all the 
 evils of life, and, like the Egyptian host, be seen no more. 
 He shall depart in peace, and, with his expiring breath, 
 address his Lord, Into tfiine hand I commit my spirit y 
 for thou hast redeemed me, Lord God of truth. 
 
 Thus we have followed the lively Christian into his 
 family, the busy world, the closet, the Church, and his 
 dying chamber. The colouring of the character is taken 
 from the Scriptures, and distinguished from that false 
 zeal and rant which are, alas! possessed by too many; 
 it is, therefore, not exaggerated. Many such have lived, 
 and have passed into the regions of immortality; and, I 
 hope, many such, in different religious denominations, 
 are now to be found on earth. Let us then take the por- 
 trait of the lively Christian, and each one ask, " Is this 
 my likeness? Do I feel— do I live— do I enjoy the high 
 pleasures of Christianity?" Alas! it is a possible case; 
 though we may have sustained a public profession for 
 13 
 
50 The lively Christian. 
 
 many years nnd be highly esteemed by others, wc are 
 very far from being lively and animated Christians. In- 
 deed, to be made alive by grace, is an inestimable mercy ; 
 but then you must not forget the same God can make you 
 lively. Go then in secret, humble prayer, and ask for 
 the desired blessing; and let this consideration encourage 
 you, that your Saviour, enthroned in glory, saith, My 
 grace is sufficient for you. 
 
 Tnoij art the source and centre of all minds, 
 Their only point of rest, Eternal Word ; 
 From thee departing, they are lost, and rove 
 At random, without honour, hope, or peace ; 
 From thee is all that soothes the life of man ; 
 His high endeavour, and his glad success; 
 His strength to suffer, and his will to serve. 
 But O ! thou bounteous Giver of all good I 
 Thou art of all thy gifts thyself the crown ; 
 Give what thou can'st, without thee we arc poor, 
 And with thee rich, take what thou wilt away. 
 
 W. 
 
LECTURE XIII. 
 
 THE BEST ROBE, 
 
 Luke xv. 22. 
 Bring forth the best Robe, and put it on him. 
 
 This spotless robe the s".me appears, 
 l -i.in'd nature links in years ; 
 -;an change its glorious hue, 
 1 be robe of Christ Is c. ex new. . 
 
 I N this admirable parable of the prodigal son is exhi- 
 bited, in the most striking manner, the love of God to 
 repenting transgressors. The order of the compassion- 
 ate parent to produce the best robe to cover the naked- 
 ness of his sen, is a lively description of God's abounding 
 goodness in covering the penitent sinner with the besir 
 robe of the righteousness of Jesus* 
 
 For cur present improvement, through the medium 
 cf this parable, let us contemplate the righteousness o? 
 Christ, under the charming emblem of a robe ; — inquire 
 to whom the order is given to produce it, and the truly 
 interesting purpose for which it was designed. 
 
 1. A robe is a long outer garment, which being womb- 
 at once defends, delights, and adorns, and is admirably 
 expressive of that personal, universal obedience to God's 
 law, with which, as rational creatures, we should be 
 covered, in order to stand with acceptance at the bar of 
 justice. Such a moral robe our first parent Adam, for a 
 time, wore in Paradise ; but, like the prodigal son, by dis- 
 obedience, he lost his robe, and his righteousness became 
 as filthy rags. Not he alone, but all his posterity were 
 involved in equal ruin; and each individual son, from 
 
V2 The best Robe. 
 
 this corrupt parent, makes himself more prodigal and 
 vile by actual, incessant crimes. In that most depraved 
 state, mankind must have sunk beneath eternal woe, had 
 not the everlasting Father provided a new and a 
 better robe, through the obedience and death of Jesus 
 Christ our Lord ! Christ, therefore, is called the second 
 Mam — the Lord from heaven — the Lord our righteous- 
 ness. Thus, as by one man's disobedience many were made 
 tinners ; so by the obedience of one shall many be made 
 righteous. I presume to call this robe an outer garment, 
 as it is chiefly visible to the eyes of God, of Angels, and 
 of men, denominating the justified character of him who 
 wears it, and proving him to be accefited in the Beloved. 
 Likewise, as the robe covers all within, so it is to be 
 distinguished from that inner work of truth, righteous- 
 ness, and sanctification, wrought io the soul by the Holy 
 Ghost; yet both the outer and the inner form the cha- 
 racteristic garments of a true Christian. 
 
 Let us also remember, that a robe is formed of many 
 threads, closely woven, and thus made ready for its in- 
 tended use. Jesus, therefore, according to the prophecy, 
 was to bring in everlasting righteousness. He came to 
 fulfil the law, that not a jot thereof might fail ; and if I 
 may so say, wrought every thread of the law in his own 
 obedience, so admirably compact in every part of his 
 private and mediatoral life, as to form a complete robe 
 for prodigal sinners. A robe, not unaptly expressed by 
 the garment in which the Saviour appeared to be cruci- 
 fied, which was without seam, woven from the to/i 
 throughout. This robe, therefore, must be received whole 
 and entire, without the least addition or diminution, by 
 every returning prodigal who seeks justification and eter- 
 nal life in the maufcion of our everlasting Father J 
 
The best Robe. 33 
 
 In this instructive parable it is called the best rob*. 
 Better than that of Adam's in Paradise, and superior to 
 Angels in glory; for theirs were the righteousness of crea- 
 tures, and therefore mutable ; but this is the righteous- 
 ness of God. It is the best robe that heaven could be- 
 stow, and proved to be the best by numberless prodigals 
 who have been covered therewith. It is a wedding robe, 
 provided for the best of purposes ; the highest degree of 
 interest, and the most charming union 1 Not a perfec- 
 tion of humanity, not a communicative attribute of divi- 
 nity, but what shine in this- robe with inconceivable 
 brilliancy ! In it we can happily approach the throne of 
 grace while on earth ; and in it, thousands stand before 
 the throne of glory in heaven ! 
 
 Since this robe is so inestimably precious ; how is it 
 that any returning prodigal obtains a sight of it, and is 
 enabled to receive it as his own ? This was the next 
 inquiry. 
 
 2. The father said unto his servants, Bring forth the 
 best robe. By his servants I presume is intended the 
 Ministers of the Gospel; who are truly the servants 
 of the Most High God, for the important purpose of 
 waiting upon returning prodigals, and showing unto 
 than the way of salvation. But is it in the power of 
 man to produce the robe, and to cover the sinner for his 
 justification before God ? Is it not God that justifieth ? 
 Most assuredly it is. So in this parable, it was the 
 father's robe, deposited in his house, and brought for- 
 ward at his command. He might have returned from 
 the ne'd, and brought it forth with his own hand ; but it 
 was his pleasure to use means which should issue in his 
 own praise. Thus it Jileaseth God, by the sim/ilicity 
 cf fireaching, to save them thai believe. The servant, 
 
94 The best Robe. 
 
 therefore, like the Minister of God, obeyed his master's 
 orders ; lie knew the robe, and where to lay his hand 
 upon it : with animated heart he brought it forth, flow, 
 ing in his hand, commanding the attention of all ! Hence 
 we learn, that it is the indispensable privilege of every 
 Minister of the Gospel, experimentally to know, and to 
 explain the roee of Immaxuel's righteousness. 
 He finds it ready to his hand in the wardrobe of the 
 Scriptures ; and from his own experience commends the 
 fitness and importance of it for others. Indeed, he is 
 never so happy on earth as when ordered by his Lord, 
 in season and out of season, to fireach the durable riches 
 and righteousness of Jesus Christ* 
 
 However, to return to our question, Whether it be in 
 the power of a returning prodigal to put on this prepared 
 robe for his comfort and honour? I shall just say, that 
 God bestows his most blessed Spirit, by which faith, like 
 the hand, takes the robe, and enjoys the benefit of it. 
 Therefore Paul said, We are justified in the name of the 
 Lord Jesus, and by the Spirit of our God. We are jus- 
 tified by faith. So that in the application , as well as the 
 preparation of the robe of righteousness, every returning 
 prodigal is indebted to the Lord. 
 
 3. The interesting purpose for which the best robe 
 was produced, demands our next inquiry. It is with 
 pleasure that we answer, not to aggravate the wretched, 
 ness of the prodigal, by being held in contrast with his 
 defiled garb ; but to cover his misery, to adorn his per- 
 son, and to introduce him to his father's house. It was, 
 therefore, put upon him ; it became his by the free gift 
 of his forgiving father ; and he could not but know it. 
 So, the righteousness of God, which is by faith in Jesus 
 Christ, is unto all, and upon all them that believe* And 
 
The best Robe. 95 
 
 we are exhorted to put on (as a robe) the Lord Jesus 
 Christ. 
 
 How great the change in this accepted prodigal ! No 
 more spending his time and substance in the paths of 
 dissipation, but happy in his father's arms ! Cold and 
 hunger, storm and tempest, shame and rags, are his 
 companions no more ! In the best robe he is secure 
 from all ; his sonship is recognized and becomes visi- 
 ble ; and possesses an indisputable right to his father's 
 house. Such are the inestimable attendants on an inves- 
 titure with a Saviour's robe ! In a change so great, and 
 in blessedness so valuable, what heart but must rejoice, 
 what Angel but must admire ! 
 
 Let us not forget to mark the tender feelings of the 
 restored prodigal's heart. How dear, how divinely pre- 
 cious must be his compassionate father ! What emo- 
 tions of grateful joy arise within his soul I What admi- 
 ration of this new, and invaluable robe, provided without 
 his knowledge, and freely bestowed, without the shadow 
 of merit ! I know not, if he be most melted into con- 
 trition, or elated with pardoning love ! Let Isaiah aid 
 our pen to express the feelings of the accepted prodigal. 
 I will greatly rejoice in the Lord, my soul shall be joyful 
 in my God : for he hath clothed me with the garments 
 of salvation ; he hath covered me with a robe of righ- 
 teousness, as a bridegroom decketh himself with orna~ 
 ments, and as a bride adorneth herself with her jewels. 
 
 If a merciful and gracious transaction of this kind on 
 earth demand so much admiration and praise, how truly 
 grand, and how inconceivably glorious will that scene be 
 -when the dead in Christ shall rise first, and put on their 
 garments of immortality, and be admitted to their Fa- 
 ther's mansion in glory ! 
 
95 Tfte best Robe. 
 
 O that as prodigals by nature and by practice, we may 
 arise from every sordid passion, and with deep contri- 
 tion go unto our offended Father ; give no rest unto our 
 souls until we feel ourselves within his paternal embrace, 
 and covered with the best robe of Immanuel's righteous- 
 ness ! If thus found in him, not having our own righte- 
 ousness, which is of the law, hut that which is through 
 the faith of Christ, the righteous?iess which is of God 
 by faith, then we need not fear the shafes of death, nor 
 dread the solemn scenes of final judgment. Each ma/ 
 with confidence exclaim, 
 
 Bold shall I stand in that great day, 
 For who ought to my charge shall lay, 
 While through thy blood absolv'd I am 
 From sin's tremenducus curse and shamci 
 
LECTURE XIV 
 
 THE ElA'G. 
 
 Luke xv. 22. 
 >~-Put a ring on his hand* 
 
 As emclermtic cf rav Father's love, 
 v Whose power constraining Drought r.e to his feet 
 A wretched wanderer — see, the ring appears, 
 Sure plcJ^e of union aud of grace divine : 
 Let then this ring, with sacred g^.'ts replete, 
 Remove my sorrows and my ceaseless tears, 
 Around mv soul my Fathei's smiles entwine, 
 And safe conduct me to his blest abodes above. 
 
 As on our last Sabbath we employed our meditations oa 
 the best robe, -which the father prepared and bestowed 
 upon the repenting prodigal, perhaps it may not be un- 
 acceptable now to offer some remarks on that other sin- 
 gular expression of parental love, in placing a ring upon 
 his hand. By the investiture of a robe, Ave saw a repre- 
 sentation of the personal justification of a sinner in the 
 righteousness of Christ; so, the gift of a RING* 
 must be equally replete with a moral instruction to us. 
 
 1. It was for ornament. Probably, the prodigal, 
 when in the vanity of his youth, and at the time when 
 his hands, covered with rings and bracelets, grasped 
 his divided patrimony, was ornamented with precious 
 jewels, sparkling in his eye. But those, with all his 
 ether substance, were expended in riotous living; his 
 hands made bare, and swollen, by submitting to the most 
 arduous and debasing employ. From this drudgery he 
 is now released, and those hands, defiled as they were, 
 arc lifted up and employed in earnest prayer for pardon» 
 K 
 
The Ring. 
 
 The pardon is conferred, and the hand ornamented 
 a jewel, corresponding with that lovely robe in which he 
 was to be introduced to his father's house. No small 
 expression this of God's vcuchsafement of the graces of 
 his Holy Spirit, which adorn every accepted prodigal; 
 and who, la the language of Ezekiel, is made perfectly 
 .beautiful, through the comeliness that God fxutlcth upon 
 . him, 
 
 2. It was a pledge of union, by which the prodigal 
 became more sensibly assured of his father's forgiveness 
 and acceptance. How charmingly expressive is this of 
 God's gracious conduct to a repenting sinner ? First he 
 Is covered with the robe of Immanuel's righteousness; 
 then receives the pledge of heavenly union. Thus, being 
 justified by faith, we have peace with God through 
 our Lord Jesus Christ, How striking is the emblem 1 
 What more expressive of God's eternal love and union 
 than a ring, which hath neither beginning nor end ? The 
 ring, not only presented, but actually put upon his hand, 
 thereby leaving him no room for doubt nor hesitation 
 concerning the reality of his reconciliation, and his 
 union to his father. Chrysostom says, " The ring was put 
 upon the prodigal, as an emblem of his soul's espousals 
 to Christ." Be it so : this valuable pledge he must now 
 
 e to be his own ; it became his by parental gift, 
 and, I presume, whenever he cast his eye upon the ring, 
 at once it reminded him of his former prodigality, and 
 
 -rateful affection which is most justly due to his 
 
 . Such is the nature of true religion! We love 
 
 God because he first loved us. Nothing will dissolve the 
 
 hard heart ; nothing melt down the Burner's soul in deep 
 
 ; ion, and raise it up again to God in holy admira- 
 
 ■,id heavenly delight, but a sense of everlasting fbt> 
 
The Ring. 99 
 
 jiving love ! O may this love be our happy portion from 
 day to day 1 May it constrain us to every duty our hea- 
 venly Parent enjoins ; and so effectually unite our heart 
 to God, that we may play the part of a disobedient 
 prodigal no more ! 
 
 3. One ancient use of the ring was to seal OBLIGA- 
 TIONS and to confirm decrees. Thus the royal 
 edict of Ahasuerus, which was obtained through the 
 wicked intrigue of Haman, for the murder of the 
 Jews, was sealed by the secretary with the king's ring. 
 Nor is it improbable, that by the father's placing the 
 ring upon the hand of his prodigal son, that he thereby 
 received him into his family, to perform such duties, and 
 to execute such commands, as might be connected with 
 his future wealth and affluence** However, of this we 
 are certain, every prodigal sinner, restored by grace to 
 the embraces of his heavenly Father, is possessed of chat 
 appropriating faith which is more precious than gold 
 that perisheth, and enables him, with David, to have 
 respect to all the testimonies of God, and to confirm, 
 with hand and heart, all the purposes, decrees, threat- 
 mugs, and promises of his Father, revealed in Christ 
 by the Gospel. He that hath received this testimony, 
 hath set to his seal that God is true. 
 
 Equally striking does the gift of a ring express the 
 witness and the sealing of the Holy Ghost upoa 
 the penitent's own heart. By this spiritual sealing, the 
 image of Jesus Christ is formed upon the soul, and 
 becomes visible in life; the conscience enjoys the testi- 
 mony of peace, and is secured in hope of everlasting 
 bliss. So the Ephesians, after that they believed, like 
 the prodigal's restoration and investiture with the justi- 
 fying robe, they were sealed wUh the Holy Sjurii cf 
 
100 The Ring. 
 
 promise, unto the day of redemption; therefore, there 
 is now no condemnation to them that are in Christ Jesus ; 
 who walk not after the flesh, but after the Spirit. Thus, 
 accepted in the Beloved, and their conscience sealed 
 with pardoning love, what can destroy their hope ? 
 Who shall rub them of their title to their Father's bles- 
 sed habitation ? 
 
 4. The gift of a ring was an ancient token of the 
 highest honour and exaltation. Such a mark of 
 distinction Pharaoh conferred upon Joseph, when he 
 made him Vice-Roy over all the land of Egypt. And 
 Pharaoh took off his ring from his handy and put it 
 upon Joseph's hand. By this Joseph at once enjoyed 
 his freedom from the dungeon, was invested with autho- 
 rity, and was publicly received in the Court of Pharaoh, 
 and in all the land, as elevated to the height of grandeur, 
 being the second upon the throne of Egypt. We there- 
 fore believe that no greater token of honour and exalta- 
 tion could the father bestow upon his safe-restored, pro- 
 digal son, than by order ing his servant to place a ring 1 
 upon his hand. Yet, what are all these, with ten thou- 
 sand other tokens of distinction, when compared with 
 that honour which cometh from God, and is connected 
 with the salvation of an immortal soul ? In thy name, O 
 most blcr.ed Saviour, shall thy peofile rejoice all th: 
 and in thy righteousness shall they be exalted! The 
 repenting, prodigal sinner, restored, finds himself ex- 
 alted from a state of wretchedness to the high honours 
 of a chi'd of God ; to take possession of Christ as Ml 
 n, with all the treasures of bis grace; to improve 
 all the blessings of providence for his best interest, enter 
 into his father's habitation below, and enjoy its privileges, 
 in certain expectation that when time, with him shaU be 
 
The Ring. 1OTL 
 
 no more, he shall be exalted to a throne of glory in the 
 mansions of blessedness above ! Such honour have all 
 his saints. Praise ye the Lord* 
 
 With pleasure we may now congratulate the prodigal 
 on his happy restoration, and allow him to enjoy the 
 felicity of so great a change ! And, O that it may be 
 our happiness, equally to review the grace of Christ m 
 our personal conversion to God 1 What humility and 
 self-abhorrence must pervade the prodigal's heart while 
 reflecting upon his past disobedience ; his abused mo- 
 ments ; his profligate life ; and his forgetfulness of his 
 tender parent I How deep, how unexpected that con- 
 viction which penetrated his heart, when, by the provi- 
 dence of God, a famine w as created in the land, and first 
 dictated his return to his father's arms ! But, what lips 
 can sufficiently describe the sensibility of his soul, when 
 he beheld his father approaching, and felt himself encir- 
 cled within his tender embraces ! How great his asto- 
 nishment, en hearing the parental orders, Bring forth 
 the best robe and /net it on him, and /nt t a ring u/ion his 
 hand! These, so far from being the fruit of his merit, 
 ■were completely prepared without his knowledge,- and 
 freely bestowed upon him without his request. From 
 •what source could these favours flow but a parent's com- 
 passionate heart ? And what more calculated to pro- 
 duce future obedience, gratitude, affection, and an infinite 
 train of other excellent qualities, as worthy the man as 
 it was a relation to such a valuable father ! In each of 
 these instances, as in a glass, the humble Christian may 
 see his own likeness, and be taught to exclaim, 
 
 O ! to grace, how great a debtor. 
 Daily I'm 6cawtmiu.!d to be I 
 
 r • 
 
JC2 The Ring. 
 
 Let that grace now, like a fetter, 
 Bind my waiid'ring heart to thee I 
 
 Prone to wander, Lord, I feel it, 
 Prone to leave the God I love — 
 
 Here's my heart — O take and seal it I 
 Seal it for thy courts above I 
 
 As a necessary conclusion to this, and the preceding 
 Lecture, permit me to urge each of you to collect the 
 remarks which I have made upon the conduct of the 
 father to the prodigal son, and apply them to yourselves; 
 inquiring hefw far, and in what part, you become inter- 
 ested. The three principal stages of the prodigal sonv 
 are sufficient, if God shines upon your understandings 
 to discover your real character. The prodiga 1 , at a 
 distance, in a strange land, spending his time, debus* 
 k)g his faculties by sin, and abusing the bounties of Pro- 
 vidence, will teach you what is the state and practice of 
 every sinner at a distance from God. Is this your case ? 
 Are you acting the prodigal's part ? And can you in such 
 a state be happy ? Impossible ! and, sooner or later, like 
 them you will find it to* The prodigal, on his return, 
 describes the state of man in his repentance and con- 
 verge n. The evident cause of his return was a famine 
 created in the land ; which, confessedly, is cne of the 
 special judgments of God. How many more such pro- 
 digals might have been in that land we know not; how- 
 ever, this person came to himself; saw and felt his 
 wretched state, and knew he must perish or return to 
 his father. Had we seen him on the road, covered with 
 rags, without a shoe to his foot, watering the path with 
 his tears, while his breast heaved with conscious guilt 
 
The King. 103 
 
 ?.nd shame, how could we have forborn our ten de rest 
 sympathy ? Ah ! my dear fellow sinners, if ycu have felt 
 the evil of sin, your departure from God, and have ever 
 returned to him, you are able to measure the steps of the 
 prodigal in your own experience. Valuable indeed has 
 been that affliction, or those means, under God, be they 
 what they may, which have brought you to yourselves, 
 and now conducts you to the Lord 1 Disobedient and vile 
 as the prodigal had been, the only secret source of relief 
 was the remembrance that he had a father ; to him he 
 would return with tears of contrition, in hope of forgive- 
 ness and acceptance. This too is your consolation, that 
 the Parent of nature is your everlasting Father in Christ 
 Jesus. He sees you, though yet afar off; soon and unex- 
 pected he may surround you with his embraces, for no 
 returning prodigal was ever spurned from his presence. 
 Turn unto me, and I will return unto you y suith the 
 Lord. The last state in the parable, is the prodigal 
 restored. Here, all that can awaken the finer sensi- 
 bilities of the soul, and that can ensure a repenting trans- 
 gressor of acceptance, union, and love, are exhibited in 
 the most charming manner I If this has been your 
 happy case, you need not my aid to describe the memo- 
 rable scene. You returned in rags, and received a robe. 
 Though you broke the divine law, and rebelled against 
 the Author of your being, you received the ring of assur- 
 ance and love, as a pledge of your pardon. Incapable 
 of walking in the paths of obedience, like the prodi- 
 gal without a sandal to his foot, you received the shoes 
 if the fire partition of the Gospel of peace; hungry and 
 thirsty, finding nothing but husks in the vanities and 
 riches of th« worlds you received an invitation to the 
 house of your God, and was regaled with a banquet 2 
 
1©4 The Ring. 
 
 They began to be merry. And is that joy yet extin- 
 guished in your breast ? Surely not. You began to be 
 merry; but not like the mirth of the ungodly, that ex- 
 pires as a vapour ; ycur joy shall remain, and be coeval 
 with eternity ! I said, from these three stages, each of 
 you might learn your characters, the prodigal — at a 
 distance, on hia return^ and in happy restoration. 
 
 Sincerely do I wish these lectures may be the mean of 
 awakening the careless, encouraging the penitent, and 
 increasing the joy of those who are accepted. Happy that 
 family which resembles the father's house — where pro*, 
 fiigals are happily restored, the blessings of peace en* 
 joyed, and heavenly mirth attends them all the way to th» . 
 mansions of glory above [ « 
 
LECTURE XV. 
 
 ON THE TWO RESURRECTIONS. 
 
 Dan. xii. 2. 
 Afany of them that deefi in the dust of the earth shall 
 awake, some to everlasting life, and some to shame 
 end everlasting coniemjxt* 
 
 When thon, my righteous Jud*e, ska!t come- 
 To finch thy ransom'd people i.oaie, 
 
 Chall I amoug them stand * 
 ShaJl such a worthless woim as T, 
 Who sometimes am afraid to die,, 
 
 Le feted at thy nghi hand? 
 
 1 HERE are a few arguments arising from natural 
 religion, which may be sufficient to induce us to believe 
 the probability of a resurrection from the dead. But, 
 it is one of the peculiarities of the Bible to instruct us 
 into the nature and certainty of so great an event. This 
 subject is confessedly one of the most interesting and 
 solemn that can claim our attention. In this Lecture we 
 will, therefore, attempt to state the difference which the 
 sacred writings inform us will take place between the 
 resurrection of the righteous and of the wicked. 
 
 1. The first distinction is in order of time. The dead 
 in Christ shall rise first. And they lived and reigned 
 ivith Christ a thousand years. But, the rest of the dead 
 rot again, until the thousand years iu ere finished* 
 Thii is the first resurrection. Thus, agreeable to the- 
 sentiment of David, the ufiright shall have dominion 
 over the wicked in the morning: — Leaving the unrigh- 
 teous among the congregation of the dead, until the pe- 
 
106" On the iiuo Resurrections* 
 
 riod of the Millennium shall be accomplished. We can- 
 not but perceive an admirable justness in this Divine 
 procedure, that the wicked should be excluded from that 
 most delightful state where Jesus shall reign before hi* 
 ancient gloriously* Such persons lived under the power 
 of spiritual death : God was not in all their thoughts, 
 neither did they desire the knowledge of his ways. So far 
 from their having any pleasure in the assemblies of the 
 righteous, they pursued such paths as were contrary to 
 virtue and offensive to God. No wonder, therefore, we 
 should find such solemn orders from heaven, that such 
 should remain under the; powers of death and the grave, 
 while the followers of Jesus partake of a thousand year* 
 pleasure in the new Jerusalem, wherein dwclleth righte- 
 ousness, and where the risen throng of the redeemed 
 shall sing Hallelujah ! for the Lord God omnipotent 
 reignetlu May we not then say, Blessed and holy is he- 
 that hath part in the first resurrection ? on such the 
 second death hath no power , but they shall be priests of 
 God and of Christ. Nevertheless, at the expiration of 
 the thousand years the wicked shall be raided ;.ad como 
 forth to judgment. 
 
 2. We shall next show the manner how the two- 
 resurrections shall be accomplished. Both shall be per- 
 formed by Christ ; yet, by his power exercised upon two 
 very different principles, and with equally different de- 
 signs. 
 
 The resurrection of the righteous will be performed by 
 Christ as their Lord and Redeemer, under the adminis- 
 tration of his grace. Blessed are the dead who die in 
 the Lord. Such were not under the tow, but under 
 grace; united to Jesus, they loved and served him : when 
 iiesh and heart failed, the Lord was the strength of their 
 
On the two Resurrections, 10? 
 
 feeirt and their portion for ever. In the prospect of 
 death they could say, with lob, I know that my Redeemer 
 liveth, and that he shall stand at the latter day uflon the 
 earth: and though after my skin worms destroy thU 
 body, yet in my Jlesh shall I see God. Now arrives the 
 blissful morning ; the sun of righteousness arises with 
 such healing in his beams, that the dust of his saints 
 which hath lain for ages in the grave shall arise. It is 
 the voice of Jesus ! It speaks, Arise, my fair one, and 
 come away, come from the dust of death to die no more; 
 come to enjoy thy kindred spirits, and live and reign with 
 me; come to my arms, and be for ever blessed! 
 
 O solemn reverse ! The resurrection of the wicked 
 shall be raised by the same Christ, yet under the ad- 
 ministration of justice, as Judge of all. The wicked 
 go down to the grave with the sins of their youth ; they 
 die in their blood, and death receiveth them as prisoners 
 of justice, in charge, bound over to the judgment of the 
 great day, to receive the tremenduous execution; for, 
 as many as are under the law, are under its curse* 
 Solemn state ! truly affecting, even in anticipation ! How 
 awful then must be the scene ! The millions of the 
 wicked dead awoke from their state by the sound of 
 the last trump, brought forth from their graves as ma- 
 lefactors from their cells, laden with the ponderous fet- 
 ters of their iniquities, to stand before the Lord and 
 receive the final doom ! 
 
 What heart but must sensibly feel on contemplation of 
 this difference between the two resurrections ! Some to 
 he raised by the thunders of vindictive justice from the 
 hand of Jesus, ordained Judge of all ; others awoke from 
 .their gentle sleep of death as by the voice of Jesus, the 
 
108 On the two Resurrection** 
 
 sweet bridegroom of his Church, to receive his bride to 
 his bosom for evermore ! 
 
 3. Some men will say, How are the dead raised ufi, 
 and with what bodies do they come? This important 
 question, introduced by Paul, will assist us to observe 
 another material difference between the resurrection of 
 the righteous and of the wicked. This relates to their 
 bodies ; the one raised in honour, the other in dis- 
 honour* 
 
 The Apostle, on the resurrection of the righteous, in 
 this chapter (for I presume he speaks of no other), 
 most justly and eloquently declares of the body, It is 
 sown in corruption, it is raised in incGrrufition* It is 
 town in dishonour, it is raised in glory* It it sown in 
 weakness, it is raised in fiowcr. It is sown a natural 
 hody, it is raised a s/dritual body. The same writer, in 
 his Epistle to the Philippians, ascribing the resurrection 
 to the power of Jesus, saith, who shall change eur vile 
 body, that it may be fashioned like unto his glorious body, 
 according to the working whereby fie is able even to sub- 
 due all things unto himself* Our blessed Saviour, in his 
 answer to the Sadducecs, taught this most charming les- 
 son, that in the resurrection they would neither marry, 
 nor be given in marriage : neither can they die any 
 more : for they are equal unto the j4r<gch; and are the 
 children of God, being the children of the resurrection* 
 That is, I presume, in the resurrection the saints of 
 God, like the holy Angels, shall be free from desires and 
 appetites incident to humanity in its present state; chas- 
 tity and spirituality shall be in the highest degree perfect, 
 ?nu evince that the children of the resurrection are in- 
 deed the children of God. 
 
On the two Resurrections. 109 
 
 From these observations upon the words of Christ and 
 his apostle, what a charming view may we take of the 
 gtory of the resurrection of the bodies of the righteous ! 
 They shall be like Christ's glorious body, in which he 
 arose from the dead, conversed with his disciples fcrty 
 days, ascended to heaven with a cloud of JVngels, and 
 is now set down on the right hand of the Majesty on 
 high, as a certain pledge of the resurrection of all his 
 saints. It cannot be otherwise ; such is the union be- 
 tween Christ and his Church ; he is flesh of their flesh, 
 and bone of their bone ; he is their head, and will never 
 suffer the members of his body to remain in oblivion ! 
 The morning shall arrive when the ancient promise shall 
 be accomplished: Thy dead men shall live, together 
 with my dead body shall they arise* Awake and sing, 
 ye that dwell in dust : for thy dew is as the dew of 
 herbs, and the earth shall cast out the dead. Then lift 
 your heads, ye righteous, for your redemption draweth 
 nigh ! 
 
 Ah ! how different the raised bodies of the finally im- 
 penitent and unbelieving ! Here the dictate of kindred 
 clay, and compassion to fellow men, would call for soft- 
 ness of expression ; but truth is solemn, and must be 
 heard. The bodies of the wicked must rise in corrup- 
 tion* That which is of the flesh, is flesh still* He that 
 soweth to the flesh, must of the flesh rcafi corrufition. 
 That which is unholy and filthy, let it be unholy and 
 filthy still. Such unhappy persons lived under the curse ; 
 they died under the curse ; and under the curse they 
 must arise from the grave. As all the diseases, and 
 pains, and corruptions of body are the effect of sin, 
 and a part of the curse denounced against sinners, and 
 that curse never having been removed from them ; of 
 L 
 
110 On the two RcsurrcciicTis. 
 
 course the body cannot possibly leave its evils behind it 
 in the grave, but must arise with them, while its attached 
 corruptions form a material part of its future misery ! 
 These are the persons who, according to cur text, even 
 as to their polluted bodies, amc to thame and everlasting 
 contemfit. A prospect of this, one would think, were not 
 , men lost to all conviction of futurity, would convince the 
 thoughtless sinner of the necessity of flying to the arms 
 of Jesus for pardon and for life. But, 
 
 4. The different state of the bodies of the righteous 
 and of the wicked, at the first and the second resurrec- 
 tion, however serious to contemplate, is but as a shadow 
 when compared with the state of their souls. On this 
 let us indulge some short reflections* 
 
 The souls of the godly, when absent from the body, are 
 said to be present with the Lord. No word can be 
 found to expi % ess the swift transition ; swifter than an 
 eagle cutteth the air, or the eye-lid performs its motion. 
 From our Lord's address to the penitent thief upon the 
 cross, we are taught to believe that the soul, immediately 
 on its dismission, is with Jesus in Paradise. And from 
 the last state of the pious beggar who lay at the rich 
 man's gate, we learn that his soul was carried by Awgels 
 into Abraham's bosom. Both which design a state of 
 repose and blessedness ; the soul grasping as much of the 
 vision and the presence of God as its disembodied state 
 can admit. Still its happiness is incomplete. As body 
 and soul were formed for each other, both purchased by 
 the blood of Jesus, and both made the temple of the Holy 
 t in time, there canst of necessity be a re-union in 
 order to Christ's foil po^cssion of them, and of their 
 being glorified in eternity* Thia re-union is to take place 
 of the resurrection. Like as in the vision 
 
On the two Resurrections. Ill 
 
 of Ezekicl, the body will be raised ih perfection ; then 
 the breath, the life, the soul, will enter. From the bo- 
 som of the Father the soul will wing its way to claim its 
 native risen body; both conformed to the bright image of 
 Jesus, and by him presented to the Father as his bride, 
 with exceeding great glory. How inconceivably grand 
 must that presentation be ! 
 
 How vast a contrast the resurrection of the wicked ! 
 Their spirits are brought forward from their separate 
 state of misery, to claim their vile bodies, in order for 
 final judgment. The rich man died and was buried : 
 and in hell he lifted u/i his ei/es, being in torments. And 
 it is declared, at the second resurrection, death and hell 
 shall give up the dead which are in them. Justice re- 
 quires this union of body and soul, in order for judgfoient, 
 as both had been companions, and agents to each other, 
 in transgression. But who can describe the pangs of 
 spirit on the sight and claim of that body it once in- 
 habited, the members and powers of which were made 
 instruments Gf unrighteousness, and must now be repos- 
 sessed in misery, to part no more ? These views, found- 
 ed upon the unerring testimony of Scripture, cannot fail 
 to make the deepest and most solemn impression upon 
 every conscious mind. However, with the Bible in our 
 hand, \Ve are unavoidably led to take one step farther 
 into the solemn scenes of futurity ; and, 
 
 5. Learn the final issue both of good and bad, as con- 
 sequent upon their resurrection. This will take place in 
 the order, and with the same solemn scenes which our 
 Lord himself hath described in the twenty-fifth chapter 
 of Matthew. From the assembled world the Lord will 
 scp irate the righteous from the wicked; the one to be 
 placed on his right hand, the other on the left. . The 
 
Jl~ On the two Resurrections. 
 
 Wordl of our text will be verified; everlasting life will 
 be the porti m of some ; shame and everlasting contemftt 
 will be the covering of others. This is the hour pre- 
 dieted by our Lord Jesus, when alt that are in their 
 graves shall hear his voice, -and shall come forth ; they 
 that have done good unto the resurrection of life, and 
 they that have done evil unto the resurrection of damna- 
 tion. Eternal life or death closes the scene ! What pen 
 is able to describe the felicity of the one, or the misery of 
 the other ? Shall not the Judge of all the earth do right ? 
 May we not then exclaim, Just and true are thy ways, 
 thou king of saints I Great and- marvellous are thy 
 works, O Lord God Almighty; who shall not fear before 
 thee ? 
 
 For a few moments let us review the whole subject, 
 collecting the difference between the two resurrections. 
 The righteous shall arise a thousand years before the 
 ungodly. Jesus, as the bridegroom shall awake his 
 bride from the slumber of death to enjoy his embraces ; 
 but lie shall raise the wicked by the hand of justice, to 
 stand in judgment. The bodies of the saints shall be 
 raised in honour'and glory; the disobedient shall come 
 forth in corruption. The souls of the redeemed shall 
 come forth from the blissful mansions of the Father, to 
 receive their glorified bodies to greater felicity ; the souk 
 of the wicked come forth from the recess of darkness to 
 enter their vile bodies, for completeness in sorrow. The 
 final issue of the redeemed is a crown of life, the unbe- 
 lieving to endure the second death. Solemn subject ! 
 
 Let 01 then, in sincerity, ask ourselves under which 
 of these resurrections we shall appear ? What hope 
 resides in our breast, that Jesus hath redeemed us to 
 God by his blood, and will raise us up from death to 
 
On the two Resurrections. 113 
 
 honour and glory ? As we arc io life, so we shall be in 
 death ; as we r ie throne of grace, so shall we 
 
 r let as rest until we are 
 satisfied of our hope in Christ, tad of an interest in the 
 .hcr's love ! It is our life, it is our a':l I 
 Let the subject of the first resurrection reconcile us to 
 death, and aid our souls to wait for the coming of cur 
 Lord. How charming the view Which it affords us of 
 the wisdom, the power, and the glory of the iledccmei i 
 Christian, remember that the blessed Saviour who 
 fied his grace in separating you from the practice of ini- 
 quity and the company of the ungodly* will glorify his Wis- 
 dom and power in separating your dust in the grave from 
 the corruption of the wicked, and bring yen forth to sHkse 
 as the stars in his kingdom I If this truth alone was re- 
 ceived with due weight upon the heart, what an aston- 
 ishing influence would it have upon our whole life and 
 conversation ! Under such impressions let each of us 
 sincerely resolve with Job, Ml the days of my afiftoinftd 
 time will I wait until my change com?. 
 
 O may I pant for God in each desire, . 
 And with strong faith in crease the holy fire ! 
 Stretch out my soul in hope, and grasp the prize 
 Which in eternity's deep bosom lies! 
 At the great day of recompense behold, 
 Devoid of fear, the sacred book unfold ; 
 Then wafted upwards to the blissful seat, 
 From age to age my grateful song repeat ; 
 My light, my life, my God, my Saviour see, 
 And rival Angels in the praise of thee. 
 
 Youxg. 
 
 L 2 
 
LECTURE XVI. 
 
 HUMILITY. 
 
 1 Peter v. 5. 
 Be clothed with Humility. 
 
 me, sweet hufiulityi e< Icsrla 1 gracrl 
 A ijd let me feci thy g>-ntle reiga \>ith»n; 
 Thou well bctoni'st a wretched alien race, 
 Whose lives arc forfeited by sin. 
 
 R. A. 
 
 1 RIDE entailed ruin on the fallen angels; and the 
 same vile temper prompted our first parents to desire to 
 be as gods, knowing good and evil. Thus, from the ear- 
 liest period of time, the fountain of pride was open, and 
 like an overflowing stream, has found its way into all or- 
 ders and degrees of mankind. Astonishing indeed ! that 
 God should expel those rebellious spirits from heaven, 
 and consign them to regions of darkness, and yet deter- 
 mine to stain the pride of man, in a way that should 
 save the soul, clothe it with humility, and prepare it to 
 dwell in his blissful presence for ever ! That all who 
 now hear me are by nature born into the world with 
 this principle of pride, is too evident to admit of contra- 
 diction. In the heart, temper, and life, it shows itself 
 against God and man in numberless forms. The habits 
 of education may either curb or cultivate this passion; 
 but it is God alone who can kill it in its root, and clothe 
 us with humility. I purpose, therefore, in this Lecture, 
 to explain to you how God is pleased to perform this 
 interesting work, and then enforce the exhortation of 
 Peter — Be clothed with humility. 
 
Humility. 115 
 
 1. Humility is formed in the heart by the power of 
 the Holy Ghost. As a new life is communicated, so a 
 new man is formed, in direct opposition to the old ; and 
 humility is a very distinguishing part of that new crea- 
 ture. Peter, who well understood this subject, asserts 
 humility, or, which is equally the same, a meek and quiet 
 spirit, to be the ornament of the hidden man of the heart; 
 and is in the sight of God of great firice. This gracious 
 principle, habit, or virtue, humility, is real ; seated in 
 the heart, and distinguished from that species of temper 
 which Paul calls voluntary humility, and connected with 
 ivill-tvorshifi. This humility, produced in the heart by 
 the Holy Ghost, is founded in true knowledge, and is in- 
 separably connected with faith, hope, joy, peace, love, 
 and every grace which adorns the Christian. It makes 
 an aston : shing alteration in the views, temper, and con- 
 duct of its possessor ; and leaves him no room to doubt 
 or hesitate, that it has given a mortal stab to his carnal 
 pride, and that God alone can be its author. It is of 
 pure, efficacious grace, and lays the sinner in the dust of 
 self-abasement, and exalts the Lord in the richness and 
 glory of salvation. Having said that Gospel humility was 
 founded in knowledge, I will attempt to show you how 
 the Spirit of God exfiands, if I may so say, this prin- 
 ciple, by progressive discoveries of the most solemn and 
 interesting subjects revealed in the Bible, and which are 
 familiar with every man born of God. 
 
 The moral law. In this the holiness and justice of 
 Jehovah is revealed, and binds the creature to perfect, 
 personal, and perpetual obedience. It takes cognizance 
 of the desires, thoughts, and actions of the man. By this 
 iaw, says Paul, is the knowledge of sin. The person 
 under the teachings of the Spirit, has his eyes open ta 
 
115 Humility. 
 
 behold the majesty of his Maker in this litr, and his con- 
 science trembles on a conviction of his transgressions and 
 his guilt. A trial now takes place before the bar of God ; 
 the law makes its demands, and, however proud nature 
 may attempt to muster every plea in favour of merit, 
 the sinner eventually exclaims with David, Enter 
 into judgment ivith thy servant, O Lord, for in thy 
 no Jlesh living shall be justified. Thus the sinner is 
 humbled. He honours God in the requisitions of his law. 
 The pride cf human merit is dashed in pieces ; and 
 he is willing to be saved entirely in God's own way. The 
 who^e of this humbling conviction is altogether the work 
 of that blessed Spirit of truth, promised to convince the 
 world of sin, of righteousness, and of judgment. 
 
 The sufferings and death of Jesus Christ. 
 This is a subject at which humility bows with inexpres- 
 sible solemnity. The dignity of the adored Person, 
 the greatness of his sufferings, the dreadfulness of his 
 death : that all this was for sinners ; to satisfy justice, 
 to procure pardon, righteousness, and peace for the 
 vilest of the vile ! Here the sinner bows at the cross, 
 and adores the grace ! But, when the Spirit fulfils his 
 office, and takes of these great blessings from a crucified 
 Christ, and shows them in application to the heart for 
 personal pardon, acceptance, and peace, the most pro- 
 found humility is produced, and the sinner cries, Why 
 me, Lord ? Why me ? O ! to grace how great a debtor I 
 Thus is fulfilled the prediction of Isaiah ; The lofty looks 
 of man shall be humbled, and the haughtiness of men 
 shall be bowed down ; and the Lord alone shall be ex- 
 alted in that day. 
 
 T a t f. 7 a M p i. E o f J e s u s . This affords farther en - 
 citcment to humilitv. Learn of me^ said Jesus, for I am 
 
Humility. 117 
 
 meek and lowly in hearty and yc shall find rest unto your 
 souls: for whosoever reccivcth not the kingdom of heaven 
 as a little child, shall not enter therein* The life of 
 Christ was the perfection of humility. In his walk before 
 his Father, and in his converse with men, meekness and 
 humility shone with inexpressible excellence. What an 
 example of humility did Jesus set when he washed his 
 disciples' feet ? and what an affecting scene of Christ's 
 humility was exhibited in the garden of Gethsamene ? Still 
 more if we ascend the hill of Calvary. This scene is cal- 
 led his humiliation. He who thought it not robbery to be 
 equal with God, humbled himself and became obedient 
 to death, even the death of the cross ! Who is like 
 unto the Lord our God, who dwelleth on high ; who not 
 only humbleth himself to behold the things that are in 
 heaven and in the earth ; but who hath assumed our na- 
 ture, «nnd died for our crimes, to raise up the poor from 
 distress, and to crown them with glory ! Who then on a 
 visit to Calvary can indulge the least flame of pride ? 
 Who but must be clothed with humility ; and through the 
 virtues of the cross, ardently desire to walk humbly with 
 God? 
 
 The furxace of affliction. This is designed to 
 produce humility of mind. Pride feeds upon the lusts of 
 the flesh and the carnal pleasures of life. The children 
 of God, as such, are called from these to enjoy holy plea- 
 sures from more noble objects. Passing through the 
 world, the furnace of affliction becomes as necessary to 
 prove them and to humble them, as it was to the Israel- 
 ites in their passage through the wilderness. Afflictions 
 in themselves have a natural tendency to irritate and to 
 harden the heart of man. By nature, at best, we have 
 but a Pharoah's heart ; the more afflicted, the more proud 
 
US Humility. 
 
 and rebellious. Under all the trials of the righteous, the 
 Spirit of God, ns a .spirit of burning, superintends thcr 
 furnace, purges away the dross, and produces subjection 
 and humility. Thus Job was persuaded, when God had 
 tried him. he should come forth as gold. The Lord gave, 
 and the Lord hath taken away, blessed be the name of 
 the Lord. 
 
 After thus naming the law, the sufferings of Christ, 
 the life of Christ, and the furnace of affliction, as the 
 several means through which the Spirit of God produces 
 humility, it is of importance for us to inquire, if thereby 
 we have been humbled before the Lord • It is a solemn 
 consideration ; we must, as sinners, be humbled at the 
 throne of grace, or, eventually, before the throne of 
 judgment. If you have by grace, been humbled at the 
 feet of Jesus, to you the exhortation of Peter will be 
 highly acceptable. To inforce which, I shall now proceed, 
 
 2. Be clothed with humility. This virtue Peter com- 
 pares to a garment. Not, I presume, that justifying 
 robe of the obedience of Jesus, which 'is unto all, and 
 upon all them that believe, for their justification before 
 God ; but an inner robe, which is a material part of 
 our personal sanctification by the Spirit. It is called a 
 clothing, because it is the apparel of the whole new man, 
 extending to all our faculties, and to all our actions ; 
 and as it is to be worn as our daily covering, whenever 
 we appear before God, enter into his Church, or dis- 
 charge the moral duties of our family. 
 
 To enforce the exhortation, let me remind you, that 
 humility best becomes you both as sinners in yourselves, 
 and as saints in Christ Jesus. It will qualify you for 
 greater usefulness in life, and never fail to give you addi- 
 tional lustre in every duty you arc called to perform in 
 
Humility. 119 
 
 your family. This robe will preserve you amidst the 
 thorns and briars in your paths, and help you to ward 
 off many a blow from the malicious arm of calumny. In 
 it you may have greater boldness to approach before 
 God, for, He forgetteth not the cry of the humble. It 
 will fail not to keep you in a dependent state upon God, 
 and lead you to the fountain of grace for more peace, joy, 
 and felicity ; for, God resist eth the proud, but giveth 
 grace to the humble* And you will, most assuredly, 
 enjoy more sensibly the presence of God upon your 
 souls ; for thus saiih the high and lofty One that inha- 
 biteth eternity, whose name is Holy, J dwell in the high 
 and holy place ; with him also that is of a contrite and 
 humble s/iirit, to revive the spirit of the humble, and to 
 revive the contrite ones. 
 
 The younger part of this family will permit me to re- 
 commend to them this charming robe of humility. Pride, 
 especially in youth, is the forerunner of numberless evils, 
 and never fails to gain the most condign contempt from 
 the virtuous. Humility is usually accompanied by other 
 amiable graces, and sets them off with double brilliance ; 
 gains the esteem of all around, and qualifies you for en- 
 tering the busy scenes of public lite with advantage: 
 And what is still more valuable, if you are clothed with 
 Gospel humility, and follow the meek and holy jesus in 
 his amiable example, you must certainly be pronounc^P 
 unspeakably happy. 
 
LECTURE XVII. 
 
 CHRIST AN HIGH PRIEST. 
 
 Heb. iii. 1. 
 Consider the High Priest of our Profession, Christ Jesus. 
 
 Jesus our great High Ftir.c 
 
 Has full atonement madi , 
 
 Ye weary spirits rest, 
 
 Ye mourrrng souls be g'aJ! 
 The year of jubilee is co.:.e ; 
 Return, ye ransom'd sinners, home. 
 
 A. M.T 
 
 -L HE names, characters, and offices of the Son of Gcd 
 are chiefly taken from the relative connections of man- 
 kind; our familiarity with which, aid our contemplations 
 to enjoy Jesus as our own. It is confessed there is no 
 intimation in natural religion ; neither is there any per- 
 sonal or relative character among men, which affords 
 t^ie least idea that God will, or consistently can, pardon 
 and cleanse a sinner for the purpose of dwelling with him 
 in glory. For this very reason, Gcd instituted the office 
 of High Priest among the Hebrews, to offer an atone- 
 ment, and make intercession for the people, thereby 
 rflkmngfrcut the persoa and office of the promised Mes- 
 Sm\ ; and which are most eminently realized in Jeeus 
 Christ, the true Aaron, the great High Priest of our 
 profession ; in whose blood we have redemption, the for- 
 giveness of sins, and an hope of eternal life. As the High 
 Priest under the law was the glory of Israel, so Jesus, 
 the great High Priest in the Gospel, is the glory of the 
 Church of God ! Let us therefore listen to the injunc- 
 tion of our text, and consider Jesus Christ in his priestly 
 
Christ an High Priest. 121 
 
 office, beseeching God to establish our faith, and enable 
 us to bear the fruit of righteousness to the glory of his 
 grace ! Permit me to premise, that as the ancient Scrip- 
 tures are extremely lengthy upon this subject, I shall 
 concentrate them as accurately as possible ; not only to 
 preserve our discourse within the usual limits, but to 
 afford you a comprehensive view of Jesus our adored 
 High Priest. 
 
 1. We will begin with the personal qualifica- 
 tions of Jesus tee High Priest. A call from God 
 was absolutely necessary ; for, we are assured, no man 
 taketh this honour unto himself but he that is called of 
 God, as was Aaron. Aaron was immediately called of God 
 by Moses ; and successive priests were admitted to office 
 by genealogy. No one who knows the Scriptures will 
 hesitate a moment in applying these to Christ, who is 
 emphatically styled the elect, the chosen, the sent of 
 God; and whose genealogy by Mary and Jose/ih is 
 attested by Matthew and by Luke. Although the Jewish 
 High Priest was taken from amongst his brethren, yet he 
 was to possess a perfection of natural bodily fiarts, as 
 specified in Lev. xxi. 16. a failure in which, even in the 
 minutest article, was a just exclusion from office. The 
 reason for which evidently appears ; for such an High 
 Priest became us, who was holy, harmless, undrfled, 
 and scjiarate from sinners. Now observe, as all man- 
 kind have sinned, and no perfect moral character existed 
 to represent the holy nature required in the great High 
 Priest, God displayed his wisdom in demanding a per- 
 fection of natural bodily parts, that they might be as a 
 shadow or emblem of the still more pure, sound, holy 
 state, both of body and soul, to be possessed by that 
 blessed Messiah and Priest who was to come. If, thcre- 
 M 
 
ft) OMlt 04 High Print. 
 
 fore, with admiration, we contemplate the nature I per- 
 fectiens of the Hebrew Priest, with what greater plea- 
 sure may we behold the natural, moral, and spiritual 
 excellence of Jesus our holy Priest, who is both in body 
 and soul the chief among ten thousand, and the altoge- 
 ther lovely ! — The person chosen to the Priesthood, was 
 presented before the Lord at the door of the tabernacle 
 of the congregation, and most solemnly consecrated ; the 
 parts of which are minutely recorded. His body was 
 first washed with water taken out of the laver which 
 stood between the door and the altar, to denote the moral 
 purity required in approaching Jehovah, and to signify 
 that no man is thus pure without washing. Nor was 
 Jesus deficient in this instance, but by the new rite of 
 baptism publicly devoted himself to his Father, and his 
 priestly work. Moses then took the garments, made at 
 the express order of the Lord, which were for glory and 
 for beauty, and put them upon Aaron. The broidered 
 coat of fine linen was put on first, and next to the skin ; 
 an emblem of the personal righteousness of Jesus, com- 
 pared to fine linen; then the linen robe of the cphod, 
 which was of blue, without seam, and had pomegranates 
 and golden bells at the hem of it ; which was equally ex- 
 pressive of the mediatorial righteousness of Christ; or 
 which the golden bells, the ministry of the Gospel, with 
 all his people, depend ; precious indeed as the pomegra- 
 nate. This robe being of blue, like the firmament, 
 well denoted the righteousness of Jesus, as the righteous* 
 ress of God, which came down from heaven ; the best 
 fobe which heaven could produce, and the best for us ta 
 jreceive ! Then the e/ihod, the outermost garment, was 
 put upon Aaron ; this reached down near to his knees, 
 and was of gold, blue, purple, scarlet, and of finc-tv 
 
Christ an High Priest. 1 2 3 
 
 linen, with curious workmanship, and must certain]/ 
 have been very superb. It was a symbol of that glorious 
 nature in which Immanuel appeared as our High Priest, 
 richly adorned with the graces of the Spirit, accom- 
 panied with his bloody sufferings for his people. This 
 ephod was girt around the body with a girdle of gold, 
 wrought upon the same materials as the ephod. With 
 tuch a golden girdle is Jesus represented in his magnifi- 
 cent appearance to John in the Isle of Patmos ; for 
 righteousness was the girdle of his loins, and faithful- 
 ness the girdle of his reins. Upon the shoulders of the 
 efihod were placed two precious stones, on which were 
 engraven the names of the children of Israel, and on the 
 front was hung the breaet-filate of judgment. In tills 
 breast-plate were placed twelve precious stones, on 
 which were engraven the twelve Hebrew tribes ; i;\ 
 the centre of which, was the Urim and Tliummlm. 
 These were to be worn by the Priest as a memorial 
 before the Lord ; not that God could forget his people, 
 or mistake his designs, but to represent our adored High 
 Priest, the Son of God, who bears the names of Lis spi- 
 ritual Israel upon the shoulders of his power, and upon 
 the breast of his love, maintaining their most important 
 interest in the highest heavens, A mitre of fine linen 
 was set upon the head of Aaron ; upon it was placed a 
 plate of pure gold, on which was engraven holiness 
 unto the Lord. This sometimes was called an holy 
 crown, no doubt intending to characterize the purity, au- 
 thority, and dignity of Christ, who is the perfection of 
 holiness ; that all his priestly work should magnify the 
 holiness of Jehovah, and that he should be the head and 
 fountain of sanctiiication to his people ; for, without holi- 
 ness no man shall see the Lord. 
 
1~4« Christ an High Pn 
 
 As I have now mentioned the chief garments, ordered 
 by the God of Israel for their High Priest, I wish to make 
 this remark : — In themselves, and for their High Priest 
 alone, the order of such vestments could never have been 
 worthy the attention of the great God ; but they were as 
 so many emblems to point cut that promised High Priest, 
 who was to set ufion his throne, and appear to take away 
 sin. These emblems, therefore, exhibited to the senses of 
 the Hebrews, were admirably calculated to aid the faith 
 of their souls in looking forward to Messiah as a Priest ; 
 and which we confidently believe are charmingly realized 
 even to us, when we consider Jesus Christ the great 
 High Priest of our profession. 
 
 Aaron, thus clothed with his sacerdotal robes, next fol- 
 lowed his consecration to office, by pouring the holy oil 
 upon his head. This oil was made of myrrh, cinnamon, 
 calamus, cassia, and oil-olive, boiled or distilled. It was 
 death to an Hebrew to counterfeit it, or apply it to any 
 other use without a warrant from the Lord. On Aaron's 
 head Moses poured of this oil, by which he was set apart 
 to be the Priest of Israel. With the Bible in our hand, 
 we are informed that the High Priest of our profession 
 was anointed with the oil of gladness above his felloivs. 
 The holy Spirit, the divine unction, was upon Jesus with- 
 out measure; and under this anointing he performed all 
 the parts of his priestly office. In a particular manner 
 the Spirit of God descended upon Jesus at his baptism, 
 when in a more public manner lie was set apart, and 
 commenced the duties of his office for the redemption of 
 binners. — One other part in the ceremony of consecra(io?i 
 must not be unnoticed. A bullock and two rams were 
 slain, while the hand of Aaron was placed upon the head 
 of the animals, confessing his sins ; thereby signifying that 
 
Christ an High Priest. 325 
 
 ke, though a Priest, as a sinner, deserved to die. At the 
 same time the duty of his office taught him that a substi- 
 tute was appointed to suffer in his stead ; which, no doubt, 
 he was assisted to offer up in faith of that sacrifice which 
 Messiah should make by the shedding of his own blood. 
 St. Paul comments upon this part of the Hebrew ceremony 
 of consecration, and shows the difference between Jesu* 
 and Aaron. Who, saith he, needeth not daily, as those 
 highfiriests, to offer u/i sacrifice, first for his own sins, 
 end then for the sins of the fieo/ile ; for this he did once? 
 Wrk i n he offered u/i hi?nsef, 
 
 2. Having been more minute than I intended, in de- 
 scribing the person, apparel and consecration of the High 
 Priest, I shall be more brief in enumerating the duties 
 which God hath enjoined upon him to discharge. The 
 most important duty was to make an atonement by- 
 blood for the sins of his people ; he was to go into the 
 holy of holies, before the presence of the Lord, with sweet 
 incense, to intercede, to represent in his own person all 
 ;he tribes of Israel, and, according to the divine order, 
 return and bless the people. No one who is acquainted 
 with the Gospel, and has attentively read the Epistle to 
 the Hebrews, on hearing those ancient duties assigned 
 to Aaron, but what will immediately consider Jesus our 
 adored Priest. He, indeed, hath made an ample atone- 
 ment by the shedding of his own blood ; he hath arisen 
 from the dead, and entered into heaven itself, there to 
 represent our persons, and perpetually to intercede, and 
 to confer the most necessary, glorious blessings upon 
 sinful men. The Jewish High Priest was to have com- 
 passion on the ignorant, and on those who are cut of the 
 way. He was to cure the leper, with the blood of atone- 
 jnent ? and to consecrate all subordinate priests. In all- 
 M3 
 
i J6 Christ an High Priest. 
 
 these we consider Jesus, How great his compassion to 
 sinners ! how eflfxacious in cleansing the leprosy of sin ! 
 With what heavenly truth he illuminates the understand- 
 ing ! and how visible are the expressions of his grace in 
 appointing pastors and teachers for the edification and 
 increase of his Church ! We may conclude by observ- 
 ing, if Aaron was the glory of the Hebrew Church, and 
 the sacred mean by which God maintained his commu- 
 nion with his ancient people, infinitely more so Jesus 
 is the brightness of his Father's glory, the glory of the 
 Gospel Church, and the grand mean by whom alone we 
 have access to God, and rejoice in hope of endless bliss ! 
 Whether, therefore, we contemplate Aaron, Melchizcdck, 
 or ether person denominated the Priest of God, they are 
 equally designed, and admirably calculated to lead us to 
 Jesus, the great High Priest, upon his throne in the realms 
 of glory in heaven. 
 
 Let us now return to ourselves, and make the neces- 
 sary inquiry, What interest we have in Jesus the ever 
 blessed High Priest ? Fallen men are prone to confide in 
 their supposed merit, in order to enter into the pre- 
 sence of God ; of course do not consider Jesus Christ. 
 Indeed, if Israel had not sinned, they would have re- 
 quired no Priest ; and if we had not transgressed, we 
 should have no need of Jesus as a Priest to atone for 
 us. It is our mercy, Christ is able to save to the utmost 
 all who come to God by him, seeing he ever livcth to 
 make intercession for them. What then is your state of 
 mind and exercise of heart? To depend upon that law 
 for salvation whose precepts you have so incessantly 
 transgressed, is to lay down beneath its awful curse. 
 The wages of sin is death. You must, therefore, stand 
 indebted to the vicarious sacrifice of Jcsu?, or await the 
 
Chrht an High Priest. 127 
 
 judgment of the great day. But, should it be otherwise 
 with you, your reason, your conscience, your Bible, and, 
 above all, the Spirit of God, should have told you your 
 absolute need of Jesus : then give me leave to congratu- 
 late you on such an attainment. 
 
 Let me exhort you daily to consider our great High 
 Priest, in all the duties, the exercises, and the trials of 
 your life. Go to him for instruction. He must not only 
 sprinkle your conscience with his blood to keep you in 
 daily peace, but he must bear the iniquity which is una- 
 voidably attached to your most holy performances. Fail 
 not to consider what great and precious things Jesus hath 
 already done for you, and testify your gratitude and love 
 in your temper and obedience in every part of your life. 
 Trust his future care ; he will not forsake the work of 
 his own hand ; draw near to the throne of his grace for 
 supply in every time of need. Remember cur High 
 Priest hath rent the vail, and the way to the throne both 
 of grace and of glory is open. How grand the sight to 
 ancient Israel when their Priest entered into the holy of 
 holies \ infinitely more glorious our High Priest in his 
 ascension to heaven ! Thither direct your eyes ; con- 
 template your Priest by faith ; and in a little while you 
 shall be with him on his throne, and resound his praise 
 for evermore ! 
 
LECTURE XVIII. 
 
 THE TRIAL OF THE HEART. 
 
 1 John iii. 18 — 21. 
 My little children, let us not love in word, neither in 
 tongue, but in deed and in truth* And hereby we 
 know that we are of the truth, and shall assure our 
 hearts before him. For if our hearts condemn us, 
 God is greater than our hearts, and knoweth all 
 things. Beloved, if our heart condemn us not ) then 
 have we confidence towards God. 
 
 Hall, sacred truth, thou source of peace. 
 
 Replete with joys divine; 
 Thy wonders still in me increase, 
 
 Make all thy treasures mine. 
 
 Come then, and make thy fix'J abode 
 
 In spirit, body, son) ; 
 Unveil in me the will of God, 
 
 And all that's false controul. 
 
 T.B. 
 
 JrERHAPS fewer sensations are more painful in the 
 human breast, than to hang in doubt, — whether in futu- 
 rity, everlasting felicity, or eternal pain await us ! Had 
 man been left to form a criterion on this subject for him- 
 self, he could not have arrived at the desirable point. 
 But, the word of our God is given as a true light unto 
 our feet, and an unerring lamp unto our path, that 
 thereby we may attain the most happy satisfaction. 
 Among the innumerable passages calculated to produce 
 this blessedness, our text is not the least valuable. I pur- 
 pose, therefore, to select the evidences which it con- 
 
The Trial of the Heart. 12& 
 
 tains, and illucidatc the conclusions which it draws in 
 reference to our state. May we feel ourselves most so- 
 lemnly exercised on the inquiry, and be able, in the 
 tssue, to exclaim, Behold! God is my salvation , I will 
 trust, and not be afraid. This text contains two stand- 
 ards for trial, which we shall first explain, and then 
 make personal use of them. 
 
 1. The first standard is truth. We know] said John, 
 that roc are of the truth. Once they were on the side of 
 error and delusion, but now their state is changed, 
 and are certain that they are of the truth. While this 
 term expresses every thing opposed to falsehood, in 
 principle and in practice, it hath in the Gospel an ex- 
 tensive signification. It presents an object to our faith. 
 Jesus Christ is the true God, and eternal life. He is the 
 way, the truth, and the life, and no man can come to the 
 Father but by him. As God, Jesus is the essential, un- 
 derived truth ; as man, he answers the requirements of 
 God's law, which is holy, just, and good ; as Mediator, 
 Jesus reveals the councils of Jehovah in the salvation of 
 sinners. His life was a perfect obedience to the divine 
 law, and his death an unequivocal satisfaction to justice 
 for the sins of all his people. Righteousness and truth 
 are the habitation of Immanuel's throne ; just and true 
 is he in all his ways. His word is true, and hath stood 
 the scrutiny of friends and foes for many thousand years. 
 And Jesus is the faithful and true witness, by whose tes- 
 timony we must be tried in the court of our own con- 
 science, and at the solemn bar of God. All the attri- 
 butes of Deity shine in Christ as cur Redeemer ; he is 
 therefore the true and only way of life to sinners, and 
 as such, he is the desirable object of our faith. — The 
 Spirit of God is emphatically styled The Sfiirit of truth* 
 
J50 The Trial of the Heart. 
 
 He regenerates the hearts of sinners, shows them the 
 errors of their past lives, and leads them to Jesus, the 
 truth and the life. Except a man be born again of the 
 Sfiirit, he cannot enter into the kingdom of God. As 
 God requireth truth in the inivard parts, so it is by the 
 Spirit of God alone that a pure work of grace and truth 
 is formed in the soul. Thus rectitude is produced in the 
 conscience; true repentance flows from the heart ; while 
 faith, desire, hope, peace, with every Christian grace, 
 are richly communicated. Jesus promised his Spirit unto 
 his disciples to guide them into all truth : for such is tae 
 depravity and guilt of the human mind, that without the aid 
 of the Spirit of truth, heaven would afford them no delight. 
 That which is of the flesh, is flesh still. — Truth equally 
 respects the life of obedience, inseparably connected with 
 the character of a child of God. God hath chosen you 
 through sanct'f cation of the Spirit and belief of the 
 truth. The Scriptures contain the truth, as it is in Jesus. 
 And there is an infinite variety in this truth, which 
 furnish us with the knowledge of all that is necessary to 
 enjoy God as our portion, render that obedience which 
 is pleasing in his sight, regulate our own lives, and con- 
 duct us in safety through all the scenes of time. 
 
 The second standard named in our text is love, 
 which is immediately addressed to our passions. Al- 
 though the Apostle John had an im mediate respect in 
 this text to that love which is towards the brethren, 
 yet I cannot but conclude, from the foregoing verse, 
 that it is immediately and inseparately connected with 
 the love of Gad. If a man hath no compassion to his 
 brother, how dwellcth the love of God in him ? And to 
 this very sentiment cur Lord appeals. Hereby shall all 
 men know tfiat ye are my disciples f if 'ye love one another* 
 
The Trial of the HearU 13t 
 
 Thou shalt love the Lord thy God, is the first and great 
 command of the law ; and since by sin men are found 
 lovers of pleasures more than lovers of God, it hath 
 pleased God, by an act of grace, to shed abroad his love 
 in the hearts of his people, by the Holy Ghost, given 
 unto them, whereby that happy principle is restored* 
 Thus, as seed sown in good ground vegetates, and bears 
 its own nature, the love of God is deposited in the rege- 
 nerate soul, springs forth in unnumbered blades of desire, 
 and bears that rich fruit of love to God, his law, in his 
 providence, but, above all, in his Son Jesus Christ our 
 Lord, that distinguish those who possess it from unbe- 
 lievers. God is love ; and he that dwelleth in love } 
 dwelleth in God^ and God in him. 
 
 Let us now reduce all the remarks I have made on 
 the words of John to a point. Christ the truth, is an 
 object proposed to faith ; the Spirit of truth is revealed 
 as the fountain of experience ; and the word of truth as 
 the rule of obedience* The love of God is the evidence 
 of union ; and a love to his children, the mark of disci* 
 jileshifu All these are like so many links in a chain, 
 and are inseparable. Let us now, x 
 
 2. Make use of these important subjects for the pur- 
 pose of trying our hearts, and determining our state be- 
 fore God. I call them important, for they evidently in- 
 clude all that is necessary to be known and experienced, 
 and to which the whole doctrine of the Bible is reduce- 
 able ; and likewise as they are fully sufficient to assure 
 our hearts of their condition, and have confidence to- 
 ds God. 
 
 It is evident, however, from the language of St. John, 
 that this trial must be in the heart ; and also before God f 
 nuho kmmtih all things. This, then, is soJemn work* 
 
132 The Trial of the Heart. 
 
 O that we may feel it so ! Whether we are professors 
 of religion or not, let us remember, our present peace 
 and future happiness depend upon this issue. In faith- 
 fulness to our souls, let us set the truth of Christ, the 
 operations of the Spirit of truth, the laws of the Gospel 
 of truth, the love of God, and a love to men ; let us, I 
 say, set these, as a glass, before our eyes, and ask the 
 necessary questions, What we know of them? If there 
 be any evidences within our breasts that their salutary 
 influence have been, and still are enjoyed? Whether 
 these great realities form the one thing needful to us, the 
 love of sin be discarded, and a desire for Christ, pardon, 
 and peace, be created ? The issue of this examination 
 must either be condemnation, or acquittal ; there can be 
 no alternative — no middle state. To assist in this pro- 
 cess, let us now take the necessary parts of our text. 
 
 Jf our hearts condemn us, God is greater than our 
 hearts, and knonveth all things. Such a verdict as this, 
 brought into the court of conscience by the light of 
 truth, must be attended with extreme grief. To be 
 convinced that there is a veil upon your mind, and a 
 thick covering upon your heart, which compel you to 
 confess that you are an utter stranger to the knowledge 
 and transforming influence of God's truth and love, is 
 affecting. At the same time you may have many wit- 
 nesses to the transgressions of your heart and life rush- 
 ing into the soul, producing the solemn verdict, the 
 wages cf $in is death. Has this process ever passed in 
 your breasts, or do you now fuel its impression? If so, 
 still remember, though your hearts condemn you, God 
 is greater than your hearts, and knoweth all things. \V T c 
 may, at best, be partial : from the state of our natu- 
 rally depraved minds, wc certainly forget numberless 
 
The Trial of the Heart. 133 
 
 sins o? thought, of heart, and of life, committed in 
 youth and at riper age. A deceived heart may turn us 
 aside. But, O solemn thought ! God is greater than our 
 hearts ; he is clothed with majesty ; a just God, and righte- 
 ousness forms the habitation of his throne. He knowcth 
 all things. Not an error of our lives, nor an evil of our 
 hearts, but are known to him, in weight and in measure, 
 with every circumstance attached to them. Gzd will 
 bring every work into judgment ', with every secret thing, 
 whether it be good or whether it be evil. Who can stand 
 this trial without conviction ? What heart but must bow 
 down before the Almighty, and acknowledge the jast sen- 
 tence of condemnation ? Nay, a double verdict is pro- 
 duced; one from our own hearts, the other from the 
 God that made us. But, do you ask, must we assuredly 
 perish i Is there no relief — no court of appeal ? Yes, 
 if you thus pass sentence of death upon yourselves, 
 Mercy, the swiftest winged messenger of heaven, di- 
 rects your steps to the court of Calvary. There see 
 Jesus, the sinner's Judge and Advocate, pleading his own 
 life, his agonies, and his death, in face of law, sin, death, 
 and hell, for you ! Fear not to enter here. The chief 
 of sinners, self-condemned, are welcome to his blood to 
 wash away their stains, and take the robe of his righte- 
 ousness to justify them in sight of God. Hark ! in the 
 language of Moses he calls you to his arms, The cause 
 that is too hard for thee, bring it unto me, and I will 
 hear it. Yes, that cause which you cannot plead your- 
 self, nor aided by all the angelic host, the cause of a pre- 
 cious soul, to be saved or to be lost, carry it to Jesus. 
 No sinner's cause ever miscarried in his hand ; he is 
 able to save to the uttermost all that come unto God by 
 him. Go, go my fellow sinners, and try his power to save* 
 N 
 
134 The Trial of the Heart. 
 
 If our hearts condemn U3 not^ then have we confidence 
 before God. Here are mercy, grace, and love enjoyed, 
 forming a basis on which we stand and triumph. O for 
 clear views of an acceptance in the Beloved! The great 
 cause is determined 1 We are of the truth. We have 
 already embraced Jesus, the way, the truth, and the life, 
 and here we rest ; there is, therefore, now no condem- 
 nation to them that are in him. The spirit of truth we 
 take as our guide ; we wish to hear, understand, and to 
 keep the word of truth in our hearts, and to bring forth 
 fruit in our lives. We have tasted of God's love, and 
 wish to drink deeper of the sacred stream, as the only 
 antidote for all our cares, and the only source of all our 
 joy ! As children of grace, we cannot add to our Fa- 
 ther's glory; but we wish to love and promote the interest 
 of all who have a name in his family. Thus we assure 
 Qitr hearts before God> that we are passed from nature 
 to grace, from death to life, and have had that 
 change which none but God could perform. We confi- 
 dently believe that he will also perfect our souls, carry 
 us through storm, hear the voice of our prayer, and in- 
 spire us with praise to the glory of his grace. — Such ex- 
 perience brings its own evidence, and is heaven begun ! 
 Without it, what is life but dying a miserable death ? 
 May each of this family seek to have this great point 
 determined, that you may have confidence before God in 
 your souls, in all the afflictions of your lives, when you 
 come to the moment of your death, and stand before 
 him at judgment, amidst the wreck of worlds, admiring: 
 Angela, and a vast eternity ! 
 
LECTURE XIX. 
 
 THE LAV/ OF FAITH. 
 
 Rom. iii. 27. 
 — The law of faith* 
 
 How long beneath the law I . y 
 
 In bondage and distress! 
 I toil'd tue precepts to obey, 
 
 E'jt toil'd without ^uccc:s. 
 
 To see the Jaw by Christ fVifiii'd, 
 Ar.d hear his pardoning voice, 
 
 Changes a slave into a child, 
 Ar.d duty ir.to choice. 
 
 Cowptr. 
 
 1 HE law of faith is peculiar to the Gospel, and 
 owns Jesus for its gracious Sovereign. It takes up sin- 
 ners cf mankind just where the violated law of nature 
 leaves them, commanding them to look to Jesus for par- 
 don and eternal life. The tenor of its precept is, Believe 
 on the Lord Jesus Christ, and thou cheat be saved. The 
 argument of Paul upon this law is perfectly consonant to 
 the experience of every Christian. The moral lav/ is 
 established in its claims by the obedience cf Jesus ; the 
 sinner is condemned in his conscience, and all boasting 
 is excluded of personal merit ; he thankfully receives 
 and embraces the righteousness of Christ, as a free gift, 
 in free grace, determining, henceforth, to live to the 
 praise of his everlasting Father. 
 
 Although these few reflections may throw some degree 
 
 of light on the nature of the law of faith, still, as it is a 
 
 xt in which wc cannot be too wcil established, we 
 
 purpose to give it a closer examination; sincerely wish- 
 
136 The Law of Faith* 
 
 ing it may tend to consolidate our hope, and inspire our 
 obedience in the fear of the Lord, 
 
 As it is evident that the nature and influence of the 
 law of faith is placed in opposition to the law of works, 
 it is necessary for us to ascertain what faith that is to 
 ■which the Apostle gives the appellation of a lav, 
 
 1. The grace of faith; or, more properly, that 
 living, powerful principle, implanted in the soul by the 
 Holy Ghost, who is emphatically called the Sfiirit of 
 faith. By this new principle the mind is compelled to 
 credit the virtue and extent of the moral law, and the 
 rich display of the Gospel, purely on the veracity of 
 their divine Author, and the conviction of truth they 
 unitedly form upon the conscience. This most operative 
 principle may be called a law, as its influence is opposed 
 to the inbred law of sin. As the former is the operative 
 law upon the heart of every subject of Christ, the latter 
 is the infernal rule of disobedience in all the votaries of 
 the prince of darkness. The nature, variety, extent, 
 and force of the law of sin are too evident in the history of 
 mankind, and more so in our own breast. The law of 
 faith counteracts this law of sin, brings the heart into 
 subjection to the will of God, to walk in all holiness and 
 righteousness of life. Without sound principle there can 
 be no sound practice, and without faith it is impossible 
 to please God, or bear fruit to his praise. This is that 
 new law which the Lord promised both to Jeremiah and 
 Ezekiel, to write in the mind and upon the heart of his 
 people, that they may not depart from him for ever. 
 However, it is worthy of attention, that these two laws, 
 the law of sin and the law of faith, are found in one and 
 the same person, who is born of God. I find then, saith 
 Faul, a law, that when Ivwuld do good, evil is present 
 
The Law of Faith. 13? 
 
 Kvith me. For I delight in the taw of God, after the in- 
 ward man. But I see anotht r law in ?ny member* 
 ring against the -aw of my mind, and bringing me 
 cafitivity to the law of sin, which is in my members. 
 Thanks be to God for the power of the law of faith, that 
 sin may not have dominion over us. 
 
 2. The word of faith contained in the Bible, whe- 
 ther by promise, prophecy, or type, under the Old Tes- 
 tament, or in the clearer pages of the New, is undoubt- 
 edly a law. This law is not merely a rule of instruction ; 
 much iess is it a law given by a master for the obedience 
 of his slaves, but a law given by a parent to his son, 
 sanctioned by the most cordial affection. The word of 
 faith is the Gospel of the ever blessed God, our Father 
 in Jesus and in covenant love, and intended for the obe- 
 dience of the children of his gr-ice. This law was pro- 
 phesied by Isaiah ii. 3, and also xlii. 4. In Rom. viii. 2, 
 Paul calls it the law of the sfiirii of life, which makes 
 its subjects free from the law of sin and death. James 
 terms it the perfect law of liberty, in opposition to the 
 moral law, which binds the unbeliever, and holds him in 
 bondage. The Gospel, as a law, possesseth every attri- 
 bute that can be applied to virtuous law — sovereignty, 
 as it is the rule of Christ, the King of Zion, to all the 
 subjects of his spiritual kingdom — justice, constituting 
 the pure and holy nature of God— right, maintaining 
 the honour of the Prince of life, and securing the privi- 
 leges of liis people — happiness, the result of its admi- 
 nistration to his kingdom. 
 
 However evident it may appear that the principle of 
 frith, and the word of faith, in the Gospel, bear the ap- 
 pellation, and constitute the law of faith, it h . 
 to understand that neither the princijde nor the wwrf. 
 
138 The Law of Faith. 
 
 separately, would have been adequate to govern the 
 soul of man. They must be, and actually are, united. 
 That our first parent Adam had a law written upon his 
 heart for obedience; and that an external law, the Wee 
 of knowledge, was set before him, the one corresponding 
 with the other, as a proof of his rationality, must be ob- 
 vious to all who read the history of man's creation. If 
 this double law was necessary in the first creation, it is 
 much more so in the second. 
 
 Man, though born again of God, not only remains a 
 compound of matter and spirit, but, contrary to his ori- 
 ginal state, he is a subject of sin and of grace ; the one 
 existing in opposition to the other. God, therefore, has 
 granted to his people the internal law of faith to operate 
 on the conscience, and has also revealed his holy mind in 
 his word as the external law and rule of obedience, both 
 of them so harmonizing in a life of faith and love, as to 
 make the possessor infinitely happy. To render this 
 subject still plainer, I will add, if we had the written 
 word as a law only, how could we have obeyed, since in 
 us by nature there is nothing but the law of sin ? If we 
 had a principle of faith in the heart, and no written law 
 in our hands, there would have been no object for our 
 perceptive powers, and we should have travelled in the 
 dark. What, therefore, God hath joined together, let 
 no man put asunder. Faith and the Gospel are insepa- 
 rably connected, and he who takes the one without the 
 ether deceiveth himself. 
 
 As in the days of the Apostles, and in the age we live, 
 an objection hath been brought against the law of faith, 
 that it maketh void the inoral /au», we will attempt to 
 refute the objection, and show, that so far from making 
 void the law, it establishes the law.— The remark of 
 
The Law of Faith. 13$ 
 
 Dr. White is too valuable to be omitted here — (( The 
 moral law still continues in its original force ; for it had 
 not its foundation in any partial or occasional reason?, 
 which only apply, like the Jewish law, to a particular 
 community, and are only ordained to answer a particular 
 and temporary design : on the contrary, it is closely con- 
 nected with the primitive laws of nature, and the unal- 
 terable constitution of things ; it has its foundation in 
 causes, which can never cease to operate on rational be- 
 ings, and which are universal and perpetual."* So far 
 from Jesus in his doctrine and in his life making void the 
 law, he expressly declared that he came to fulfil it, and 
 that neither jot nor tittle of it should fail. The law of 
 God was in the heart of Christ, and all its moral pre- 
 cepts were practised in his life in the highest perfection. 
 Those must be strangers to the virtue of the Gospel who 
 perceive not therein the morality of the law as taught 
 by Jesus, and practised by his disciples. The unity of 
 the Godhead, Mark xii. 22, 32, John x. 29, 30— love to 
 God and our neighbour, Luke x. 27 — obedience to pa- 
 rents, Luke ii. 51, Mat. xv. 4 — (vices are prohibited) — 
 prophane swearing, Mat. v. 33, 37 — murder, Mat. xix. 
 13, 1 John iii. 15— adultery, Mat. v. 27, 28 — theft, Mat. 
 xv. 19, 20, 1 Cor. vi. 10 — false witness, Luke iii. 15 — 
 covetousness, Luke xii. 15 — therefore, while these moral 
 virtues, taught by the law, are found in the Gospel, and 
 practised by Christians, they cannot be chargeable with 
 making void the law. 
 
 The force of the objection, however, appears to exist 
 against the law of faith^ commanding its subjects to 
 embrace Christ as the sole ground of their justification 
 
 * Uaropton Lectures* vol 
 
140 The Lavj of Faith. 
 
 at the bar of God. But in this we establish the law. 
 Jesus both lived and died for us. Not only every precept 
 of the law was honoured by his obedience for us, but 
 every penalty of the law he suffered in our stead. Jesus 
 substituted our persons and our guilt. The Lord laid on 
 him the iniquity of us ally and by his obedience and death 
 lie was declared to be the Lord our righteousness. Thus 
 the spirit of the law of faith teacheth us that Jesus was 
 delivered for our offences, and rose again for our justifi- 
 cation. He that believeth is justified from all things, 
 from which he could not be justified by the law of Moses. 
 It is, therefore, granted, that every believer renounces 
 all dependance on the law of Moses for his personal jus- 
 tification ; for this plain reason, he is a sinner, condemned 
 by that law, and every time he reviews its precepts, the 
 fire of indignation flashes on his conscience. He is, 
 therefore, dead to the law. His only life is in Christ, 
 and in him he lives. This sentiment is the grand pecu- 
 liarity of the Gospel, and distinguisheth it from every 
 other system of religion in the world. On this foundation 
 peace flows to the heart; ail besides is sea, sinks under 
 ns, bestorms, and then devours. True, agreeable to the 
 argument of Paul, connected with our text, boasting is 
 excluded. The pride of man is stained, and the Lord 
 alone is exalted in the righteousness of his Son. The 
 merits of Jesus answer every demand of the law against 
 us, while the testimony of faith and the fruits of grace 
 answer every requirement of the law in us. The righte- 
 ousness of Jesus, which is, at the same time, the right** 
 ousness of the law, and the righteousness of God, leads 
 us to God, creates peace in the conscience, and infim 
 to every good word and work, whether it be required by 
 [ ht by the Gospel. Thus wc establish the 
 
The Law of Faith. 341 
 
 law, we own its authority, believe its fulfilment in the 
 person of Jesus, whose we are, and whom we desire to 
 serve. 
 
 Go, you that rest upon the law, 
 
 And toil and seek salvation there, 
 Look to the flames that Moses saw, 
 
 And shrink, and tremble, and despair* 
 
 But I'll retire beneath the cross, 
 
 Saviour, at thy dear feet I lie, 
 And the keen sword that Justice draws, 
 
 Flaming and red, shall pass me by. 
 
 Watts 1 Lyric 9 
 
 Is the moral law a sufficient rule for a Christian ? It 
 undoubtedly is for his moral conduct before men ; but, it 
 by no means is adequate to direct and govern him in his 
 walk with God. The Christian needs daily repentance, 
 mortification of the corrupt propensities of his heart, 
 and submission under afflictive dispensation, to gain vic- 
 tory over the temptations of satan, to worship and honour 
 God as the God of all grace ; to direct and assist him in 
 which there is not one word in all the moral law as given 
 by Moses. That law represents our Creator in no other 
 light than the God of nature, nor gives the least aid to 
 those who have transgressed its precepts ; but in the 
 Gospel, which is the law of faith, there is every direc- 
 tion for our moral conduct, and for our obedience, sanc- 
 tification, communion, and happiness in God as our 
 Father in Christ Jesus : therefore, if the ministration of 
 the law of Moses was glorious, much more doth the law 
 of faith in Christ exceed in glory. 
 
142 The Law of Faith. 
 
 As bcth precept and penalty arc essential to the nature 
 of law, we are ready to add, the law of faith hath its 
 penalties for those who are under its authority. Not 
 death, for Jesus saith, He that bclicveth in me shall 
 never die. — The Lord knows how to bring his people to 
 obedience without sending them to hell ; he can send a 
 sort of hell into them, by withdrawing his sensible pre- 
 sence from them, and raising the necessary conviction 
 of their own folly. If his children forsake my law> and 
 walk not in my judgments ; if they break my statutes^ 
 and keep, not my commandments ; then will I visit their 
 traJisgressiont with the rod, and their iniquities with 
 strip.es. Nevertheless^ my loving kindness will I not 
 utterly take from, him, nor suffer my faithfulness to fail. 
 
 Our concluding remark will be to specify the authority 
 of Christ to introduce this new law of faith, the Gospel, in 
 contradistinction from the law of Moses, This does not 
 so much arise from his divinity, Immanuel, God with 
 vs, as his character and office of King in Zion, his 
 triumphs on the cross, and the power of his grace in the 
 formation of his spiritual kingdom. He had a right to 
 rule over the people whom he had purchased with his 
 blood, and for them only the lav/ of faith is revealed. 
 Thus they are wider law to Christ. Every precept is 
 expressive of his wisdom, and commanded in love. It 
 is, indeed, the perfect law of liberty ; no hard service — 
 nothing forbidden but what would be injurious for us to 
 possess — nothing commanded but what constitutes our 
 highest honour and pleasure to perform. Glorious is our 
 Kin;; i vast the extent of his dominion ! invaluable the 
 privilege! he bestows ! an . sweet the obedience 
 
 he requires! Therefore it is we place the crown upon 
 
The Law of Faith. 143 
 
 his head, as worthy to receive honour, and power, and 
 glory, by all on earth, and by all in heaven. 
 Let us then conclude with the pious wish of David, 
 
 that my ways were directed to keep, thy statutes ! 
 Quicken vie after thy loving kindness; so shall I keefi 
 the testimonies of thy mouth. O how love I thy law ! 
 it is my meditation all the day. Thy testimonies have 
 
 1 taken as an heritage for ever : for they are the rejoic- 
 ing °f m y heart. Thou shall guide me with thy counsel, 
 and afterwards receive me to glory* 
 
LECTURE XX. 
 
 THE MOST ENDEARING CHARACTER OF GOD. 
 
 1 John iv. 16. 
 God is love* 
 
 All my treasure is above, 
 All my riches is thy love; 
 Who the worth of love can tell? 
 Infinite! unsearchable! 
 
 1 HE knowledge of God is essential to human felicity. 
 But however a general consent may exist among savage 
 and civilized nations, that there is a God, our ideas 
 of his nature and perfections are, by sin, so gross, that 
 the world by wisdom knows not God, It hath, there- 
 fore, pleased the Lord to make a new discovery of him- 
 self in his word, and through the supernatural teaching of 
 the Spirit of Christy that according to his invaluable pro- 
 mise, They shall all know me, from the least to the great- 
 est of them , saith the Lord, Looking for this sacred in- 
 struction, we are now to meditate upon the most endear- 
 ing character of God, which is announced in the words 
 of our text, God is love. May the fruit of the subject 
 be richly diffused in every heart ! 
 
 God is a Spirit infinite and immense. He is a Being 
 justly to be contemplated, as possessing neither parts nor 
 passions, declared in his word to be the invisible, im- 
 mortal, and eternal God, Still he is revealed as pos- 
 sessing anger, love, with other parts and passions pecu- 
 liar to humanity. Two reasons may be assigned for this. 
 To suit the powers of our ideas, for we kuow nothing of 
 
The most endearing Character of God. 145 
 
 pure spirit, but by the use of matter ; and thus by the 
 eye of God we learn his wisdom, by his arm his power , 
 by his heart his love. The other reason is inseparably 
 connected with the designs of his grace in Jesus, Imma* 
 nuel) God with us; in whom, and by whom, through 
 the mirror and attributes of our nature, which he hath 
 assumed, we behold the most astonishing display cf the 
 wisdom, power, truth, and love of God ! All the fulness 
 of the Godhead dwelleth in him bodily ; and he is, in 
 himself, and to us, the image of the invisible God. It is 
 worthy of your attention that John, by our text, does not 
 assert that God is loving, nor that he is lovely ; though 
 these are precious truths, and to be learned from many 
 other parts of Scripture. But he announces the essen- 
 tial, under ived nature of God to be love, and to this 
 view only our present meditations are to be confined. 
 
 Love constitutes the essential, underived, and eternal 
 blessedness of God ; he is therefore styled the ever- 
 blessed God. No truth is more evident than that the 
 passion of love in the human breast, in its gratification 
 of desired objects, creates felicity. To which also we 
 may add, that self-love is the dictate of the pure law of 
 God to man ; but from the extreme corruption of the 
 passions in the human soul by sin, man knows very little 
 indeed what pure self-love means. If this passion was 
 unalloyed, it would make him as a rational creature, 
 so far happy in himself. But the case is the reverse, so 
 much so, that although love be the most sensible of all 
 the passions, it is at the same time the most difficult to 
 define or to explain. Some poets, therefore, have repre- 
 sented love as blind. In God it is the reverse. Love in 
 God takes not its rise from any of the celestial or human 
 productions of his hand. It is sclf-existcnt, increased 
 O 
 
K6 The most endearing Character of God. 
 
 nor diminished by the condition of any creatures in hea- 
 ven or in earth. His eternal love is in harmony with 
 the inconceivableness of his nature, and with the perfec- 
 tion of his holiness ; of course it is from this self-ex- 
 istent fountain that all the purposes and counsels of Je- 
 hovah proceed, relative to the operations of his hand, to 
 his numberless rational creatures, human and angelic. 
 The counsel of the Lord standeth for ever, and the 
 thoughts of his heart to all generations. While, there- 
 fore, it is with great imperfection of knowledge we can 
 explore the fountain of love in God, we are certain as 
 that constitutes the blessedness of Jehovah, so, from 
 thence flow those streams of blessedness which constitute 
 the felicity and glory of his intelligent creatures. To 
 guard against a misapplication of this subject, it is of the 
 highest consequence we assert, that although the love of 
 God constitutes his own essential blessedness, it is in per- 
 fect unison with the veracity of his word, and with the 
 inflexibility of his justice ; so that no mortal may with 
 impunity trespass upon the love and beneficence of God. 
 This, however, is tc* frequently the case, by many un- 
 guarded and sinful human beings, to the hardening of 
 their hearts in sin, and their everlasting confusion. 
 
 Let us conclude from these observations, that God, 
 who is love, essentially and underived, while he is him- 
 self the centre of his own blessedness and felicity, and 
 is the fountain of all goodness and happiness to his peo- 
 ple, is a divine object of the highest perfection and 
 grandeur, justly claiming the most ardent praises of all 
 in heaven and of all on earth. 
 
 With the Bibk in our hand, while we believe in the 
 unity of the divine nature, that God 1 One v e re also 
 : instructed that God is to i - 
 
The mos* endearing Character of God. 147 
 
 er relations of Father, Son, and Spirit, for the au- 
 gust display of the divine attributes in the redemption of 
 sinners. In each, with each, and to each of those per- 
 sons or characters, there is existing, and is most divinely 
 displayed, that affection, delight and glory, which leads 
 us to take the text as appropriate to each severally, and 
 to the whole personally, in the union of the divine es- 
 sence, God is love. Thus, there are three that bear 
 record in heaven, the Father, the Word, and the Sjnrit ; 
 and these three are one ; one in nature, in counsel, in 
 grace, and in everlasting love. The Father hveth the 
 Son, who is emphatically styled, the Beloved. The 
 Son testified his love to the Father in obedience to his 
 will, to his law, and to all the sufferings which were allot- 
 ted him as Mediator and our Redeemer ; that, said he, 
 the world may know that I love the Father* And it is 
 equally true that the love of the S/urit was with the Fa- 
 ther and the Son, by his holy operations upon the Son, 
 and the communications of grace to his people to bring 
 them to glory. While, therefore, the displays of grace 
 evince the glory of God in the salvation of men, every 
 part of that salvation, in its plan, operation, execution, 
 and completion, declares the unity and preciousness of 
 that eternal love which subsisted between Jehovah the 
 Father, the Son, and the Spirit. 
 
 " O wondrous love — O love to be ador'd" — 
 
 " O mightiest proof to man, that God is love ! " 
 
 It is necessary for us to inquire into some of the proper, 
 ties of the love of God. Certainly we must say, as there 
 can be no cause for this arising from the creature, but 
 existing in God only, it must be everlasting love. And 
 
J 43 The moat endearing Character of God* 
 
 God can love with no other than what consists with his 
 own nature. It is immutable and invariable, whom he 
 loveih, he loveth unto the end; he resteth in his love ; 
 and, like himself, the same yesterday, to-day, and for 
 ever; lam the Lord, I change not. 
 
 Although I did not intend in this discourse to take notice 
 of the rich and inexhaustible exfircsdojis of God's love 
 in the person, gift, sufferings, death, and glory of our 
 Lord Jesus Christ ; yet the meditation of the essential 
 nature of God, as love, should create in us the most sub- 
 lime reverence and adoration of his eternal Majesty. If 
 a sip at the streams of love should exhilarate our joy ; 
 surely an approach to the fountain should afford us greater 
 pleasure. As I feel myself incompetent to offer any thing 
 farther at present, sentimentally, upon the subject of the 
 essential nature of God ; as love , I shall conclude by a few 
 addresses. 
 
 1. These of you, my fellow-sinners, who live in a course 
 of rebellion against God, should seriously reflect that you 
 are perpetually sinning against a Gon of love. This 
 should wound your conscience most sensibly, and pro- 
 duce tears of contrition. Yes, against the goodness, be- 
 neficence, and love of God, all your crimes are commit- 
 ted. Ah, hew cursed that enmity which lodges in your 
 heart, and which you express in numberless ways by 
 your words and sinful actions against the God of love ! 
 This, surely, must enhance the magnitude of your crimes, 
 and leave you without excuse, and justly «• elf-condemned. 
 I pray these reflections may be the mean of overcoming 
 your rebellious hearts, and lead you, with deep contri- 
 tion, for mercy to the God of sovereign love ! 
 
 2. It is a possible case for conscious sinners to remain 
 long in conflict with the guilt, hardness, and unbelief of 
 
The most endearing Character of God. tM 
 
 their hearts, without obtaining relief. If this is your 
 case, remember my present subject is to you of the great- 
 est importance. He that cometh to God, niust believe 
 that he is — that he is such a God as he hath revealed 
 himself to be ; a God of love. This conviction will sof- 
 ten your heart, and encourage your hope. And, until 
 you attain this persuasion, there is nothing to aid your 
 steps in peace. Look for a moment on Jesus, the gift of 
 the Father's love ; visit Gathsemane's garden, and mark 
 the tears, the sweat, the blood, and the agonies of the Son 
 of God ! ascend mount Calvary, and there see Jesus on 
 the cross, clothed in a vesture dipt in his own blood, and 
 his soul making an offering for sin under the inconceivable 
 displays of vindictive justice !. For whom ? — For sinners 
 — for the vilest of the vile. All, all to prove and to illus- 
 trate the truth of my text, that God is love, O that 
 some heavenly ray of this eternal love may fall upon 
 your hearts, and lead you with joy to embrace Jesus as- 
 your beloved Saviour and your dearest friend ! 
 
 3. Those of you who are placed in the family of grace, 
 should more frequently dwell upon the love of God in 
 your meditations. The history of your conversion ; your 
 introduction to the courts of Zion ; the numberless com- 
 munications of power, truth, peace, joy, and deliverance, 
 under all the changes of your lives ; these unite With 
 the testimony of Scripture, and create in your souls a so- 
 lid and lively assurance, that God is love. From the foun- 
 tain of his love you derive all the blessedness of your 
 souls ; and it is from the same source all your future sup- 
 plies must be obtained. You are not ignorant of the 
 Scripture maxim, We love him because he first loved 
 us. Who can but love that feels the presence of a God 
 of love ? Go on, then, in the discharge of every duty, to 
 02 
 
150 The moat endearing Character of God. 
 
 testify your gratitude to so good a God. He is your lov- 
 ing Father. Jesus will love you to the end. In all your 
 afflictions try to read the love of God in them ; for whom 
 the Lord loveth he chasteneth. As you have found 
 Mary's place at the feet of Jesus, and have once and 
 again expressed your sensibility in tears of grief mingled 
 with love, let me exhort you to rise and find John's 
 place upon the bosom of your Lord ! There you will 
 taste the riches of his dying love ; there you will feel a 
 degree of heaven below ; and there you will rejoice in 
 prospect of soon launching into the ocean of eternal love, 
 in the bright realms above, to sing in higher and mort 
 loftier strains, that God is love ! Amen. 
 
 Each moment draw from earth away 
 My heart, that lowly waits thy call j 
 
 Speak to my inmost soul, and say, 
 I am thy love, thy God, thy all ! 
 
 To feel thy pow'r, to hear thy voice, 
 
 To tabte thy love, be all my choice. 
 
LECTURE XXI. 
 
 THE AFFLICTED YOUTH BROUGHT TO JESUS. 
 
 Luke ix. 41, 42. 
 Jesus saidy Bring thy son hither. And as he was yet a 
 coming , the devil threw him down and tare him : and 
 Jesus rebuked the unclean spirit, and healed the child) 
 and delivered him again to his father* 
 
 Cast out thy foes, and let them still 
 
 To thy great name submit ; 
 Clothe with thy righteousness, and heaJ, 
 
 And place me at thy feet. 
 
 From sin, the guilt, the power, the pain, 
 
 Thou wilt relieve my soul: 
 Lord I believe, and not in vain, 
 
 For thou wilt make me whole, 
 
 AMONG the many cases which occurred under the im* 
 mediate ministry of Jesus Christ, few are more worthy 
 our attention than that of the youth possessed with a 
 dumb and unclean spirit. This, indeed, must have been 
 considered a very singular instance of cure at the time it 
 was performed, as Matthew, Mark, and Luke, severally 
 have placed it on record. It is generally believed, that 
 this young person's case included both body and soul; 
 and that both were the subjects of Christ's instantaneous 
 cure. Besides, what Jesus did for the afflicted and dis- 
 tressed during his personal residence on earth, he still con- 
 tinues to perform for sinners, in every age, by the power 
 of his sovereign grace. This makes the present piece 
 of history still more interesting to us. There are few 
 instances of sinners brought to Christ by the operations 
 
152 The afflicted Youth brought to Jesus. 
 
 of grace, without experiencing some conflicts of heart, 
 and vile temptations from satan. And there have been, 
 and still are, some cases of anguish and despair, which 
 bear a very striking analogy to that of this afflicted 
 youth. We will, therefore, make it the subject of our 
 present reflections, in expectation of some relief to the 
 depressed mind, and of its creating in our breasts lively 
 emotions of gratitude to Jesus, the physician of value, 
 and the friend of sinners. 
 
 The case of this young person, collected from the dif- 
 ferent Evangelists, .was truly distressing. He was pos- 
 sessed of a dumb sfiirit ; an unclean spirit ; the devil ; 
 afoul spirit ; which, collectively, signify his being influ- 
 enced by the wicked one, in the highest degree possible. 
 It is also said, He was lunatic,* and foamed at the mouth; 
 he gnashed with his teeth, and cried out ; he was sore 
 vexed, falling into the water, and oftentimes into the 
 fire ; of course he bruised himself and pined away. This 
 statement corresponds with Epilepsy, or falling-sickness ; 
 and may designate the disease of his body, in addition 
 to that of his soul, rendering his case deplorable indeed ! 
 But, what was an addition to his affliction, his father as- 
 serted, he had been so from a child. This young man, 
 while his disease rendered him useless to society, and a 
 burden to himself, must certainly have been a source of 
 continued affliction to his parents and his family. Such 
 domestic sorrows demand our commiseration. How- 
 ever affecting this case may appear, and however some 
 
 * The present celebrated Bejamin Mosely, M. D. on the in- 
 fluence of the moon, mentions this very case. " Epileptic, and, 
 not insane people,'' says the Doctor, " are, properly speaking, 
 lunatic." Sec his Treatise on Tropical Diseases, &c. p. 642. 4th 
 edition. 
 
The afflicted Youth brought to Jesus* 153 
 
 nay be indisposed to credit our assertion, we are obliged 
 to declare, that there are instances of equal wretched- 
 ness which frequently occur. Man, on his first creation, 
 was decoyed into sin by the same malignant spirit, in 
 form of a serpent; and, although when Christ was on 
 earth, there were many instances of satan visibly and 
 bodily possessing men, perhaps in a manner seldom 
 known in this day ; yet, the same spirit now nvorketh in 
 the hearts of the children of disobedience* If we may not 
 see the features of the devil in men, as were visible in 
 the first age of Christianity, a little attention to the tem- 
 per and conduct of men will convince us that the infer- 
 nal agent has not departed from the earth. In the case 
 of the unhappy youth, he was possessed by a dumb sfii- 
 rit ; one I suppose who did not speak for truth, for God, 
 nor for Christ. An unclean spirit, whose employ was 
 to defile the heart and debase the body, in the sight of 
 God and man. A foul sfiirit, blaspheming, and making 
 the man meet only to dwell in the regions of infernal dark- 
 ness. Now, if we look around mankind, we shall cer- 
 tainly find too many whose intemperance, prophaneness, 
 and blasphemy, really evince that they are possessed 
 by the devil in no small degree. As it was with the 
 young man, so we are obliged to acknowledge our sin- 
 ful disease is from youth, and by which men are led 
 astray into the paths which end in bitterness and death. 
 May a due sense of our guilty and depraved state pro- 
 duce in us an ardent desire to fly to Jesus, who is able to 
 save to the utmost! 
 
 This poor young man had a father, whose heart must 
 be allowed most sensibly to feel for his afflicted child. 
 Anxious to try every expedient to eject the evil spirit 
 from his son, he carried him to the disciples \ but the 
 
154 The afflicted Youth brought to Jesua* 
 
 devil was too hard for them. How natural is it for us, first 
 to apply to men and creatures ! and how just is it in the 
 Lord to disappoint our expectations ! The father next 
 applied to Christ, saying, Lord, if thou canst do any 
 thing, have co?npassion on us, and help, us* It was both 
 natural and commendable for the father to make his son's 
 interest his own, and to ask in his own person ; but it is 
 astonishing that he should address Jesus in the language 
 of so much unbelief, If thou canst do any thing : whereas, 
 on such an occasion, he ought rather to have said, u Lord, 
 since thou canst do all things, help me." This circum- 
 stance, while it calls for wonder at the afflicted father, 
 may remind us how often we have addressed the Saviour 
 with a much greater mixture of ignorance and unbelief. 
 But the compassions of Jesus looked at the heart, and 
 passed by the imperfections of the earnest petitioner. O 
 the benevolence and the forbearance of our adored Sa- 
 viour! After giving a very necessary admonition to his 
 disciples Jesus said to the father of the youth, Bring him 
 unto mc. 
 
 Now, another part of the affecting scene opens, and 
 demands our attention. The ycuth advanced ; and, when 
 in sight of Christ, the devil exerted his infernal efforts ; 
 threw down the youth, tearing him in such an astonish- 
 ing manner, that he lay upon the ground foaming and 
 wallowing. This brought a number of people together, 
 whose attention and pity were raised on behalf of the 
 young man, whom many of them concluded was really 
 dead. Jesus, in the midst of the crowd, full of compas- 
 sion, cried, Come on' of him thou Uttctea* sfiirit, and en- 
 ter no more into him. Instantly the devil departed *Vom 
 iii m ; and Jesus took him by the hand, and he arose, 
 and delivered him to his father. What a uroof is this 
 
The afflicted Youth brought to Jesus* 155 
 
 single instance, that the Son of God was manifested to 
 destroy the works of the devil ! The case of this young 
 man is certainly a very lively description of converted 
 sinners in coming to Jesus. It was a singular favour that 
 this youth had a father who could tell him of the Saviour; 
 and it is an equal privilege for any one convinced of sin 
 to set under an evangelical ministry, possess the atten- 
 tion of a Christian friend, and especially to have a ten- 
 der parent, who, instead of conducting him in paths of 
 error or of carnal pleasures to stifle the convictions of 
 conscience, will point him to the Lamb of God that taketh 
 away the sin of the world. And, I may also add, delight- 
 ful and honourable is it to be the happy instrument, by 
 advice and by prayer, to take a convinced sinner by the 
 hand, and tell him of a Saviour's love and unbounded 
 grace ! May such employ daily increase ! — To return to 
 the young man : No sooner was he on his way to Christ, 
 than the devil increased his distress ; and when brought 
 within the presence of the physician, he was torn and 
 cast down to the earth. Let men stay away from Jesus, 
 and satan will keep them undisturbed ; but when once they 
 are alarmed, their conscience is convinced ; and desire 
 and hope are exercised for obtaining pardon from the Sa- 
 viour : then the grand adversary levels his infernal darts, 
 and torments the heart with unbelief, guilt, fear, and ten 
 thousand evils, unfelt before. However, even these exer- 
 cises, distressing and painful as they may be, are cer- 
 tainly useful, as they tend to show us the greater depra- 
 vity of our hearts, the inability of creatures to relieve, 
 and to magnify the power and grace of Jesus in our sal- 
 vation. So true is it, they that be whole, need not a 
 physician, but they that are sick* No man would ever 
 fly for rciuge to lay hold on the hoi;e set before hitti 
 
166 The afflicted Youth brought to Jesu*. 
 
 Gospel, until convinced of the danger of perishing in sin. 
 If this be your case, take encouragement from the relief 
 obtained by this young man. Had we been present at the 
 scene, with what tender emotions of soul should we have 
 beheld the blessed Jesus stretch forth his hand, raise 
 the tormented youth from his misery, and then present 
 him in health to the embraces of his tender father ! 
 What eye could have witnessed this scene, without start- 
 ing the tear of sensibility ? The same Jesus is as full of 
 compassion now ; he is as able to save you from sin and 
 from satan. And, remember, that the lower you lay at 
 the feet of Jesus, the more welcome will his mercy be to 
 your heart. Can your case be more complicated and 
 wretched than this youth possessed by the devil ? Surely 
 not. Let the invitation of Jesus encourage your approach. 
 Come unto me, all ye that are weary and heavy laden, 
 and I will give you rest. Take him at his word, and 
 salvation is your own. 
 
 The issue of this miraculous cure of the lunatic is wor- 
 thy of observation. All the people were amazed at the 
 p§wer of God. Well might they, and well might wc. If 
 Jesus had not been Immanuel, God with us, the devil 
 would not have departed from the youth, nor his father 
 sent home with joy. Nothing more illustrates the God- 
 head of Christ than the conversion of a sinner. What 
 opinion, think you, could this young man have formed of 
 Jesus? That he was a mere man? No. He had been 
 carried to his disciples, some of the best of men, and 
 they could not relieve him. Every converted sinner is a 
 living witness of the divinity of Christ; and every one 
 glorifies him as God over all, blessed for evermore! 
 Besides, this young man, who had received such virtue 
 from Christ, could never have forgotten his kind bene- 
 
The afflicted Youth brought to Jesus. 157 
 
 factor. Cured of the most desperate malady, by the speak- 
 ing of a word, without money and without price ; surely 
 his heart must have orerflowed with gratitude and praise. 
 Men may talk of Jesus the Saviour, as worthy of our 
 praise; but certain I am, that none are competent to ren- 
 der him the praise he demands, but those who have ac- 
 tually experienced the healing of his grace. If you are 
 such, you need not my aid to remind you of your dutiful 
 obligation. Time, talents, body, soul, all are engaged to 
 honour his holy name. Besides, while you are a sojourner 
 in this vale of tears, you must expect to find frequent 
 need of Christ to defend you from the assaults of satan. 
 Although the infernal spirit knows he cannot finally de- 
 stroy you, he will leave no method untried to perplex 
 your minds, and to lead you to neglect your duty to Jesus 
 the Physician of your souls. Remember, your having 
 already, like the young man, received favour from Christ, 
 is an argument which should encourage you to apply to 
 him in time of need. And certain I am, the more you 
 feel his power to heal, the more you will be disposed to 
 honour him in every duty, and in every part of )'our 
 lives. In this employ, may you pass your days, and re- 
 joice in hope of rendering more perfect praise in the re- 
 gions of eternal bliss ! 
 
LECTURE XXII. 
 
 THE YOUJVG CHRISTUM UjVDER THE 
 SIMILITUDE OF A LAMB. 
 
 John xxi. 15. 
 Feed my lambs* 
 
 O might we lean rpcn that breast 
 
 Which love and pity fill; 
 Arc' now become those lambs cams'd, 
 
 That in thy bosom dwell! 
 
 UNDER the beautiful emblem of a lamb, it is pre- 
 turned our Lord intended to commit to the ministerial 
 care of Peter, those young converts who, by his grace, 
 were introduced to the duties and experiences of the 
 Christian life. As the duty enjoined upon Peter is 
 equally binding upon every Minister of Christ, I shall 
 attempt to discharge it by explaining the first stage of the 
 Christian's experience under the similitude of a Lamb ; 
 and then offer such advice as may tend to their advant- 
 age. 
 
 1. The Lamb is a well known emblem of innocence, 
 and, as such, is descriptive of that purity of intention, 
 hatred of sin, and thirst after holiness, which is cha- 
 racteristic of that person who is born again of the Spirit 
 of the Lord. God hath not called Ml unto uncleanness, 
 but unto holiness. The grace of God, which bringeth 
 salvation, tcacheth to deny all ungodliness and wordly 
 lust; and creates a spiritual disposition to obey the known 
 will of God ; follow after the example of Jesus the Shep- 
 herd of Israel, and thus to perfect holiness hi the fear 
 of God. The Spirit of God, In his operations, can never 
 
Tlie young Christian as a Lamb. 159 
 
 dictate nor produce, contrary to his own holy nature ; 
 therefore the new born soul hates sin for its vileness 
 as well as for its condemning consequence. And, as sin 
 is a monster with many heads, the Christian convert 
 would not willingly, nor allowedly, spare one of them, 
 however pleasing such might have been to him in the 
 days of his unregeneracy. Purity is the spiritual element 
 of a believer : the bird that mounts the air could sooner 
 exist in the waters of the sea, than a man, in the exer- 
 cise of grace, can enjoy the pleasures of sin, though it 
 were for a season. 
 
 In the early experience of some persons, in the duties 
 of abstinence, peculiarities in dress, with other externals, 
 there may be evident marks of extreme ; and be apt to 
 unchristian those who, in such things, may not be so 
 precise as themselves. Paul, for ought I know, referred 
 to such a temper in his juvenile state, when he said. 
 When I was a child, I thought as a child, I sfiake as a 
 child; but when I became a man, I /rat away childish 
 things* Happy would it be if we could prevail upon 
 young Christians to meliorate their judgment, and duly 
 consider the circumstances of education, habit, office, 
 rank, or station, which may dictate to other persons in such 
 extras beyond their own practices; and also, to make 
 a necessary distinction between such little punctilios, and 
 the transgressions, whether of law or Gospel. However, 
 he that is born of God sinneth not with intention ; in all 
 the exercises of his heart, and in all the regulations of 
 his life, he wishes to approve himself unto God, and, 
 if possible, to live as innocent as a lamb. 
 
 2. Nature directs the lamb, instantly on its birth, to 
 seek its dam for sustenance ; and grace stimulates the 
 jroung Christian to apply, by faith, and by prayer, to 
 
160 llic young Christian as a Lamb* 
 
 Jesus, for such enjoyments as may satisfy the heart. Na 
 sooner was Saul, the persecuting lion of Tarsus, changed 
 into the temper of a lamb, than it was said, Behold he 
 praycth. Those lips which pronounced threatening* 
 against the ransomed flock of Jesus, now, by the grace 
 of God, cry, Lord what wouldest thou have vie to do 2 
 While a Pharisee, Paul attended the appointed hours of 
 prayer in the Synagogue ; but he was a stranger to the 
 power and spirit of prayer until Christ met with him on 
 his journey to Damascus. And the history of his future 
 life sufficiently evinces, that his fellowship, was with the 
 Father, and with his Son Jesus Christ. As respiration 
 is an evidence of life, so no greater proof need be sought 
 to prove the reality of the new birth than a praying 
 heart. Neither nature, sin, nor satan could inspire a 
 soul with such holy breathings, amidst such innumerable 
 <and powerful oppositions which surround the soul. No$ 
 they could be produced only by the power, and by the 
 Spirit of the Lord ! Nor is this the outcry of conscience 
 for a moment ; but, as the lamb incessantly draws the 
 aliment of sustenance from the animal that gave it 
 birth, so the Christian gives himself unto fir ay cr to that 
 Almighty Lord, who in his providence and in his grace 
 holdeth our souls in life* 
 
 3. How active is the tender lamb upon the green pas- 
 ture ? What scene more charming than the tender flock, 
 ivhile the sun reflects its cheering rays upon the fertile 
 plain ? Such is the young convert in the lively exercise of 
 first love to Jesus the dear object of his soul ! The mind 
 newly opened to sec the beauties of Immanuel, the lips 
 formed to taste the sweets of mercy, and the glories of an 
 eternal world, what should prevent the soul from triumph- 
 ing in God its Saviour i For, at this period, it pleaseth 
 
The young Christian as a Lamb* 161 
 
 God neither to clog the heart with too great a rising of 
 corruption, nor allow the infernal powers violently to assail 
 with temptations ; sufficient is it to feel so much guilt and 
 condemnation as to lead the mind to see a need of Jesus 
 and of complete redemption. The deeper sense of sin, and 
 stronger conflict with awful powers of darkness, are 
 usually left to an after stage ; when, by age, by strength, 
 and by experience, the man may pass from the denomi- 
 nation of a lamb to a sheep, in the fold of Christ. The 
 vivacity of a young convert is expressed by his spiritual 
 conversation in the social circle ; by his aptness to spirit- 
 ualize the beauties of nature and the productions of art ; 
 by his competency to apply the variety of promises to his 
 heart ; by his diligence in reading and hearing the Gospel ; 
 by his cheerfulness in private and in social prayer ; and 
 by the charming delight with which he commends the 
 dear object of his affections, Christ Jesus. In these, and 
 in many other ways, the young Christian expresses the 
 warmth of his zeal and the delight of his soul. Happy 
 the days of our espousals to Christ ! 
 
 Sweet was the time when first I felt 
 
 The Saviour's pardoning blood, 
 Apply 'd to cleanse my soul from guilt. 
 
 And bring me home to God. 
 
 Soon as the morn the light reveal'd, 
 
 His praises tun'd my tongue ; 
 And when the evening shades prevail'd, 
 
 His love was all my song ! 
 
 4. How insensible is the tender lamb of the enemies 
 yi hich surround it, and the dangers to which it is exposed 1 
 
162 The young Christian as a Lamb. 
 
 Just so the young Christian. These dangers arise from 
 every source, except it be from his God ; all safety there ; 
 disappointment, vexation, grief, and danger, are in 
 every thing else. His own heart ; the depth of hell ; the 
 vanities and evils of the world ; these afford an infinite 
 number of the most inveterate foes. Yet, what little expe- 
 rience have young Christians with these, except it be by 
 name ? For this reason it is those who are farther ad- 
 vanced in life, and by painful experience have known the 
 severity of conflict, that exercise the greatest tenderness 
 and compassion for the lambs of the flock ; and, on this 
 account, having shown you the comparison between the 
 innocent, tender, sportive, defenceless lamb, and a young 
 Christian, I shall offer you, according to promise, a little 
 friendly advice. 
 
 1* Esteem it your high privilege to ascertain the rea- 
 lity of your state as a lamb of Christ. Sin is deceitful, 
 and the heart is capable of deceiving itself in the most 
 important concerns. Be not afraid, therefore, to know 
 the worst of ypurself. Take time for examination. Be 
 instant in prayer for the light of God to shine upon your 
 heart, and suffer no evidences to satisfy you but such as 
 are recorded for those who are called by the voice of the 
 Shepherd. Early learn to make the necessary distinction 
 between grace and its fruity your ho/ie and your comforts , 
 your faith and youv feelings. A mere professor hath no- 
 thing but his feelings to live upon, and in an hour of dark- 
 ness he falls away ; whereas, the believing lambs of Jesus 
 live by faith. Better have one dram of Gospel faith 
 than to live many years by simple sense, and upon your 
 own feelings, which at best are as variable and uncertain 
 as the wind. Nevertheless, when your comforts flow from 
 establishment on the rock of ages } and you have joy and 
 
The young Christian as a Lamb* 36$ 
 
 fieace in believing, you may be pronounced happy, and 
 exhorted to testify your gratitude to that dear Shepherd 
 who thus maketh you to lie down in green pastures* 
 Look perpetually by faith to Jesus, the Shepherd who 
 hath bought you with his blood, and who, in mercy, hath 
 called you by his grace. Contemplate his suitableness, 
 his fulness, and his glory; trusting him for all you need. 
 It is his province, as your Shepherd, to go before you, 
 and to prepare food, both temporal and spiritual, for you 
 in the wilderness ; and to bear you up amidst the suffer- 
 ings of your life. He hath promised to feed you as a 
 lamb in a large place. He shall gather the lambs with 
 his arm, and carry them in his bosom* What then should 
 hinder you from exclaiming, The Lord is my Shepherd* 
 I shall not want ! Pray that you may form correct views 
 of truth as it is in Christ, and be consistent with your 
 religious profession. Cultivate a warm heart to those 
 with whom you are in Gospel union : at the same time, 
 indulge benevolence and candour to all persons who pro- 
 fess to follow Jesus according to the light they have re- 
 ceived, though of a different denomination. As an excel- 
 lent person hath observed, " Young converts are generally 
 great bigots. When we are first converted to God, our 
 brotherly affections too often resemble the narrowness of 
 a river at its first setting out ; but as we advance nearer 
 to the grea.t ocean of all good, the channel widens, and 
 our hearts expand, more and more, till death perfectly 
 unites us to the source of uncreated love. ,, Equally true 
 is it ,that youngChristians are apt to select those parts of 
 Scripture for their study which relate to the purposes 
 and decrees of Jehovah, which require a more mature 
 judgment, and extensive experience. Therefore, I intreat 
 you to take David for your example, whose humility in 
 
164 The young- Christian Of a Lv 
 
 this instance is worthy your attention. Lord, my heart 
 is not haughty, nor mine eyes lofty ; neither 44 I exer- 
 cise myself in great matters, or in things too high for me* 
 As the lamb, of all animals, is the most liable to wander, 
 take heed you do not depart from the living God. Often 
 set before you the affecting consequences of Peter follow- 
 ing °f ar °JT* Few converts but at some period have 
 made Peter's case their own. Be not high-minded, but 
 fear. Lay low at your Shepherd's feet. Dread the 
 thought of living one moment without jour Saviour's 
 sensible care. Abide by the companions of the flock, and 
 be not as a lonely lamb without a fold. Perhaps your life 
 may be but short, and death may soon advance to trans- 
 mit you to an eternal world. Happy, triumphant change ! 
 removed from your Shepherd's breast below, to live be- 
 neath his glorious smiles above for evermore ! 
 
 Some, perhaps, who hear this lecture may be conscious 
 that you are not entitled to the character of a young 
 Christian. Whether you disapprove the character or 
 the Gospel in which it is described, is not for me to de- 
 termine. I would rather hope, you wish it was your own. 
 That the lambs of the flock are inestimably dear to Jesus, 
 the good Shepherd, is not only certain from his charge to 
 Peter to feed them, but from the many promises of his 
 gracious supply and tender affection. May that blessed 
 Shepherd gather you with his arm, and carry you in his 
 bosom \ I shall only add, it is wished that those who arc 
 Christians indeed, and of long experience, may, by this 
 discourse, bring to recollection your early experience, 
 and with greater confidence and joy live beneath your 
 Shepherd's care, and incessantly speak his boundless 
 praise \ 
 
LECTURE XXIII. 
 
 THE MORAL CHARACTER OF JESUS. 
 
 John vii. 12. 
 
 Some said> He is a good man : others said, Nay ; but hi 
 
 deceiveth the/ieo/ile* 
 
 Thy bright exampte may we trace 
 To teach us what we ought to be; 
 Make us by thy transforming grace, 
 Dear Saviour, daily more like thee. 
 
 Steele. 
 
 vJn the perfection of the moral character of Jesus, ths 
 hopes of his disciples must stand or fall. It therefore be- 
 comes necessary to read the history of his life, and en- 
 deavour to attain satisfaction on a subject of such infinite 
 importance. 
 
 Benevolence, Truth, Devotion, and Magna- 
 itimity, being generally esteemed the principal features 
 in a complete human character ; these shall direct us in 
 our present inquiry. 
 
 1. Benevolence is a love to mankind, with a desire 
 to promote their interest, under the many infirmities of 
 human- life. This accords with the dignity of our na- 
 ture ; and is founded upon the requisition of God's law^ 
 Thou shalt love thy neighbour us thyself. A conviction 
 of this truth dictated an heathen philosopher to say, " He 
 was born, not for himself only, but for his friends. " In- 
 deed, the present state of man, loaded with evils, and ex> 
 posed to numberless sorrows, requires the exercise cf 
 benevolence, charity, and kindness ; a considerable share 
 
166 The moral Character of Jesus. 
 
 of which we have every reason to expect should be pos- 
 sessed by every man who assumes the teacher, and as- 
 serts his mission is from above. The least acquaintance 
 with the history of Jesus of Nazareth will convince us, 
 that his heart was made of tenderness, and that he 
 went about perpetually doing good to his enemies, as 
 well as to his friends. He was continually engaged in 
 acts of pure benevolence ; instructing the ignorant, and 
 introducing them to the paths of bliss; explaining the 
 nature of the law ; unfolding the great principles of 
 natural religion ; collecting evidences from the Jewish 
 records concerning the promised Messiah ; and convinc- 
 ing the polluted hearts of men, of the necessity of a 
 ransom in order to their everlasting salvation. His first 
 sermon on the Mount, a specimen of his excellent mi- 
 nistry, outvies the most elaborate human composition ; 
 and, in his parable of the good Samaritan, how charm- 
 ingly does he commend benevolence to the unfortunate ! 
 No action did Jesus reprehend but what was injurious; 
 no duty did he enjoin but what was immediately the 
 interest of his disciples to perform. With confidence 
 we affirm, never was fallen nature exhibited in its true 
 colours until Jesus opened his lips ; nor did any ever pro- 
 pose a remedy adequate to its accumulated miseries, until 
 he showed us his bleeding heart ! His doctrine drojified 
 as the rain, his speech distilled as the dew, as the s??iall 
 rain ufion the tender herb, and as the showers njion the 
 grass* Never man spake like this man ! And although, 
 according to prophecy, and to remove the incredulity of 
 the Jews, it became necessary to confirm his doctrine 
 by miracles, none of them were ever performed with- 
 out the most benevolent designs of convincing the ig- 
 norant, and of conferring blessings upon the bodies and 
 
The moral Character of Jesus. 16? 
 
 the souls of men. If the forgiveness of injuries be 
 another evidence of benevolence, this virtue was re- 
 markably conspicuous in the doctrine and in the life of 
 Jesus Christ. A desire for revenge is natural to the de- 
 praved heart ; vain philosophers, in almost every age, 
 have considered the gratification of this passion essential 
 to constitute honour. But Jesus said unto his disci- 
 ples, Ye have heard, thou shalt love thy neighbour, and 
 hate thine enemy ; but, I say unto you, love your ene* 
 mies; bless them that curse you, and pray for them that 
 dcsfiitefully use you, and persecute you. This doctrine, 
 however new, or seldom practised, is as interesting to the 
 peace of society, as it is ornamental to individuals. Nor 
 does it require much acquaintance with the history of Je- 
 sus to convince us, that amidst the blaze of moral excel- 
 lence which shone from his breast, He was ready to 
 forgive. Notwithstanding the contradiction of sinners 
 which he endured, when he was reviled, he reviled not 
 again; expressing the most tender compassion for hi3 
 enemies ; and, when in the agonies of death, his benevo- 
 lent heart interceded for his tormentors. Greater love 
 hath no man than this, that he lay down his life for his 
 friends ; but Christ died for his very enemies. This, he 
 repeatedly declared, was the end for which he came into 
 the world ; and, by the cheerful voluntary surrender of 
 himself to the sorrows of death, and to the stroke of jus- 
 tice, he gave an incontestible proof of his benevolence. 
 These are a few of the expressions of that pure benevo- 
 lence possessed by the heart of Jesus ; the contemplation 
 of which must compel us to venerate his name. 
 
 2. The next essential trait in a virtuous human cha- 
 racter is truth ; without which the most extensive show 
 of benevolence leaves the heart contaminated and 
 
163 The moral Character of Jesu*. 
 
 obnoxious. Truth is a girdle which binds all other vir- 
 tues to the soul, and enables the possessor to pass through 
 life under the approbation of that God who desireth truth 
 in the inivard parts. With this principle Jesus was 
 actuated in every part of his conduct; thereby con- 
 firmed the prophecy concerning the Messiah, that right- 
 eousness should be the girdle of his loins, and faithfulness 
 the girdle of his reins . When Pilate asked Jesus, if he 
 were a king ? he replied, Thou say est that I am a king* 
 To this end was I born, and for this cause came I into 
 the world, that I should bear witness unto the truth. 
 Jesus did so in all the variety of truth, and on every occa- 
 sion worthy the dignity of man, and the invariable ac- 
 quirement of heaven. It is well known that Jesus entered 
 on his public life when the Jews were ripe for scrutiniz- 
 ing the claims that might be made to Messiahship. We 
 know also that they expected the Messiah to come, in all 
 possible worldly magnificence. Now, if Jesus had been 
 actuated by a base, sordid principle, he might have avail- 
 ed himself of this opportunity ; embraced the kingly of- 
 fers which were made to him ; and, like Mahomet, the 
 prophet of Arabia, he might have accumulated riches and 
 worldly dominion. Jesus was influenced by different mo- 
 tives ; he entered Jerusalem, according to prophecy, 
 lowly and riding ujwn -an ass, thereby evincing, that his 
 kingdom was not of this world. It solicited not the pro- 
 tection of Emperors, nor sought the aid of civil polity to 
 increase or to support it. If, indeed, Jesus had been ac- 
 tuated by falsehood or ambition, there were many pe- 
 riods in his life in which his enemies might have detected 
 them. He submitted himself to the investigation of all 
 ranks ; his doctrines nor his miracles were confined t* 
 secrecy. The very doctrines of Jesus evince the puritf 
 
The moral Character of Jesus. 1S9 
 
 dP his heart. They levelled at the root of hypocrisy, pe- 
 netrated the soul, and exposed its most secret vices ; and, 
 what was altogether new, he esteemed the unchaste 
 thought of the breast equally culpable with the most 
 glaring action of the life. Such sublime and soul-discern?- 
 ing sentiments, accompanied with a correspondent life, 
 produced converts of almost every description. The per- 
 fection of the truth of Jesus, which hath cemented thou- 
 sands of thousands to his cause, has been too brilliant for 
 the powers of infidelity to invade. 
 
 3. Let us now review those devotional exercises which 
 have characterised the life of Jesus. Devotion is the 
 highest possible employment of the human soul ; it con- 
 stitutes the glory of man, and is the very end for which 
 he was designed. Yet, alas I who but sensibly feels the 
 awful distance which sin hath driven us from the su- 
 preme Object of adoration ! Jesus, however, being free 
 from personal sin, performed every act of worshiji in the 
 beauty of holiness. As a Jew, made under the ceremo- 
 nial law, he was an observer of those sacred rites by 
 which the Hebrews were to testify their obedience to 
 Jehovah. As a man, he honoured the law of nature, by 
 a reliance on providence ; and as a teacher from heaven, 
 his life was absorbed in communion with his Father. The 
 solitary mountain, and the shades of night, witnessed 
 the fervour of his supplications. Gethsemane, in a par- 
 ticular manner, was honoured with a scene of devotion, 
 the most sublimely great that human nature could be 
 capable of offering to the Almighty! These most so- 
 lemn exercises were accompanied with such uniform 
 complacency in the will of heaven, such an abhorrence 
 to every species of iniquity, and such holy zeal for the 
 honour of his Father and the salvation of men, as will 
 Q 
 
lite moral Character of Jesus. 
 
 not allow us to impeach either the sincerity or the subli- 
 mity of his devotion. It is*, therefore, evident, that in all 
 the conduct of Jesus, he dared to appeal to the eye of the 
 multitude, and to open his very soul in the eyes of hea- 
 ven to witness the purity of his life. As Jesus was him- 
 self a man of prayer, in almost every discourse he en- 
 joined upon his disciples secret, uninterrupted commu- 
 nion with his Father, as being absolutely necessary to 
 their receiving open manifestation of his favour. And, 
 since they had commenced his servants, and were anxious 
 to promote his cause, he repeatedly assured them, that 
 their most arduous success could alone be performed by 
 prayer, and by fasting. A method this, we are obliged 
 to confess, of establishing reputation and interest, entirely 
 foreign to the conduct of a deceiver ; and must therefore 
 compel us to approve the holy person and life of Jesus. 
 
 4. The last quality in an approved character, and 
 which constitutes a material part of human- excellence > 
 is magnanimity. If to bear poverty nobly, to suffer 
 injuries with patience, and to sacrifice our wealth, re- 
 pose, fame, and life, for the sake of virtue, constitute 
 true greatness and solid glory ; we dare appeal to the 
 most avowed enemy of the Gospel for the just applica- 
 tion of this assemblage of real excellence to the person of 
 Jesus. He had no where to lay his head, and became of 
 no reputation, that he might accomplish our felicity. 
 Though often surrounded with an enraged multitude, his 
 soul yearned at human misery, and he stretched forth 
 his hand to relieve ! In the last period of his sufferings, 
 he was led as a lamb to the slaughter, und as a s/ne/i it 
 dumb before her shearers, so he opened no' his mouth. 
 Though on Calvary he was exposed to unparalleled con- 
 tempt, and suffered the most inconceivable tortures both 
 
The mural Character of Jesus* 171 
 
 in soul and body, h ; .s magnanimity abode ; calmly he ut- 
 tered a fervent prayer for his crucifier*, and then most 
 solemnly breathed his soul into the bosom of his Father, 
 We are ob'iged to say, from the history of Jesus, that those 
 dreadful scenes did not take him by surprise. He fore- 
 saw the whole ; and long before they commenced, he fore- 
 Warned his disciples of them, and said, thus it behoved bin 
 to suffer. His magnanimity, therefore, was deliberate, and 
 not the effect of misguided zeal or untempered passion. 
 Were it possible for his faithfulness and love to have 
 failed, he could as easily have saved himself from the rage 
 of his enemies, as to have resigned himself to their power. 
 But his heart was firm ; he was born thus to suffer and 
 to die for the glorious purpose of man's redemption. 
 
 From this review of the benevolence, the truth, 
 the devotion, and the magnanimity of Jesus, may 
 we not most cheerfully assert, that he possessed every 
 virtue in the highest possible perfection ? His joys were 
 grave ; his grief just. His love was without alloy, and 
 his benevolence shone with unrivalled glory \ His good- 
 ness, piety, inflexibility, all his excellencies were in per- 
 fect harmony with each other. His vices, or his infirmi- 
 ties, where are they ? Some said he was a good man ; 
 others said. Nay; but if satan retires, and can find no- 
 thing in him, let his inveterate enemies amongst man- 
 kind stand at an awful distance, while every friend to truth 
 and to virtue, confirm the sentiment of Peter, Jesus was 
 ho!y y harmless^ undefiled, and separate from sinners J 
 
 Whence these nncorrupted passions found with Jesus ? 
 That heart from whence such brilliant virtues flow can- 
 not be soiled with human guilt. What other person, 
 however bright his virtues, but at some period of his life, 
 hath discovered his part in universal corruption J Jesus, 
 
The moral Character of Jesus. 
 
 therefore, must be more than human ; and which directs 
 our further inquiry, in hope of seeing his brighter glory. 
 This we will attempt in our next lecture. 
 
 Meantime be not ashamed to own Jesus in the face of 
 during infidelity. And you who are the younger part of 
 \mily, yield not to those who lay in wait, to rob you 
 of your attachment to Christianity. You are not called 
 to follow a cunningly devised fable, but to rejoice in Christ 
 Jesus, who is the perfection of truth, and worthy your 
 most ardent praise ! Christians, as such, should glory in 
 the virtue of the Saviour. Some infidels have dared to 
 reflect upon the Virgin Mary ; but, it is very remark- 
 able, scarce an individual has attempted to impeach the 
 personal virtue of Jesus. Although some professors of 
 religion may pay little attention to this testimony, I as« 
 sure you it is of the highest importance. If the moral 
 character of Jesus be imperfect, all, of course, which 
 relates to his professed redemption must be of no advant- 
 age. However, while we avail ourselves of the conces- 
 sions of the opposers of Jesus, we rejoice in the number- 
 less testimonies contained in the Scriptures of his benevo- 
 lence, truth, devotion, and holy magnanimity. On this, 
 therefore, we rely, and in this will we glory 1 
 
LECTURE XXIV 
 
 THE DIVLYE MlfURE OF CHEIS7\ 
 
 Acts xvii. 32. 
 We mil hear thee again of this matter* 
 
 Could I but paint Ins beauteous oam£j 
 Or draw the outline* of his fame* 
 i ne world » > sure enamour'd be, 
 t deny his DEH Y. 
 
 INDEED, what matter of more consequence for us to 
 hear and to understand than the character of Jesus ? 
 Were this in any degree imperfect, we may at once stop 
 in a profession of his Gospel, for all beyond it must be 
 fatal ruin ! We must, however, say, there are a thou- 
 sand testimonies to convince a guilty man, that he cannot 
 save himself; and if delivered from deserved wrath, it 
 must be by the intervention of another. Jesus of Naza- 
 reth is proposed as a Saviour, We have investigated his 
 moral character, and are obliged to say, it was without 
 spot or blemish; perfectly consonant to the law of huma- 
 nity, and worthy its dignity. The benevolence and 
 truth of his scul, the devotion and magnanimity 
 of his life, were without a shade, and, as such, teach us 
 to believe he was, indeed, separate from sinners. How 
 can this thing be ? Are not all men subjects of equal cor- 
 ruption ? How can one plant in the human garden bor.v 
 good fruit, when all the rest, without exception, are 
 loaden with fruit the most corrupt I Jesus must be more 
 than human. A created angel he could not be ; for, it is 
 positively asserted, He took not on him the nature of 
 angels, but the seed of Abraham. Nor, in the scale of 
 Q2 
 
The divine Xaturc of Christ* 
 
 being, could two natures, human and angelic, constitute 
 one person. To pursue our inquiry, therefore, into the 
 person of Jesus, we must have recourse to those declara- 
 tions which he made concerning himself; and also, avail 
 ourselves of the sentiments of those who were eye and ear 
 witnesses of all that Jesus taught and performed. 
 
 The testimony of Jesus concerning himself. 
 I came forth from the Father, and am come into the 
 -world ; again I leave the world, and go to the Father. 
 I and my Father are one* If ye had known me, ye would 
 have known my Father also ; and from henceforth ye 
 know him, and have seen him. He that hath seen me 
 hath seen the Father. Before Abraliam was, I am. All 
 things that the Father hath are mine. The Father 
 judgeth no man, but hath committed all judgment unto 
 the Son ; that all men should honour the Son even as they 
 honour the Father. 
 
 From these declarations it impartially appears Jesiu 
 claimed an equality and an unity with Jehovah ; that by 
 him alone the Father becomes manifest ; that the infinite 
 attributes and dominion of the Father were equally his ; 
 that he existed before Abraham ; and that equal ho- 
 nours were due to him as to the Father. These senti- 
 ments are scriptural ! Notwithstanding, it may be sug- 
 gested, these assertions of Jesus may not be considered in 
 an absolute, but in a subordinate degree ; nor should we, 
 at so remote an age, indulge the free exercise of implicit 
 faith upon them. Let us then produce the opinion of 
 who were conversant with Jesus, and who knew 
 both his doctrines and his real character : for this will 
 be an effectual method of obtaining satisfaction. 
 
 Zacharias, father of John the Baptist. And thou child 
 f i. c. John), shalt be called the prophet of the Highest ; 
 
The divine Nature of Christ* 175 
 
 for thou shalt go before the face of the Lord, to firefiare 
 his way. — John The Baptist. I am the voice of one 
 crying in the wilderness. Make straight the way of the 
 Lord, as said the prophet Esaias. He saw the spirit of 
 God descending like a dove, and lighting upon him. And 
 lo I a voice from heaven, saying, This is my beloved Son 
 in who?n I am well pleased* — Matthew. Behold, a 
 virgin shall be with child, and shall bring forth a son, and 
 they shall call his name Emmanuel, which, being inter* 
 preted,is, God with us. — John. 'The Evangelist. In the 
 beginning was the Word, and the Word was with God) 
 and the Word was God. The same wax in the beginning 
 with God. All things were made by him, and without him 
 was not any thing made that was made. And the Word 
 was made flesh, and dwelt among us, and we beheld his 
 glory, the glory as of the only begotten of the Father, 
 full of grace and truth. — Thomas said unto Jesus, My 
 Lord, and my God. — Peter. Lord, thou knowest all 
 things ; thou knowest that I love thee. Jesus Christ, he 
 is Lord of all. — .YaThanael. Rabbi, thou art the So;i 
 of God; thou art the king of Israel. — John the Di- 
 vine. There are three that bear record in heaven, 
 the Father, the Word, and the Holy Sfiirit : and 
 these three are one. We know that the Son of God is 
 come, and hath given us an understanding, that we 
 j know him that is true, and we are in him that 
 is true, even in his Son Jesus Christ.. This is the true 
 God and eternal life. He is Lord of lords, and King 
 of kings.— The Writer to The Hebrews. God, who 
 at swidry ti??ies, and in divers manners, spake in time 
 past by the prophets, hath in these last days s/wkcn unto 
 us by his Son; the brightness of his glory , and the ex* 
 press image of his person. Jesus Christy the same yes* 
 
176 The divine Nature of Christ. 
 
 terday, to-day, and for ever. — Paul. Christ came, wh§ 
 is over all, God blessed for ever. He is the image of the 
 invisible God. — A Compant of his Disciples. A";t:» 
 are tjc sure that thou knoivest all thi?igs, andneedest not 
 that any man should ask thee: by this we believe that 
 thou earnest forth from God. To these testimonies we 
 may add, that Matthew, Mark, Luke, and John, 
 severally, have recorded certain extraordinary acts in 
 the life of Jesus ; that he healed the sick with a word ; 
 controlled the boisterous elements ; subdued the rage of 
 devils ; and caused the polluted dead to live at his com- 
 mand ; each of which, with numberless other displays of 
 goodness and power, may justly be considered a com- 
 ment upon the foregoing testimonies of the Divinity of 
 Christ. To all which, let us add the testimony of the 
 Jewish Nation : Therefore the Jews sought the more 
 to kill him, because he said, God was his Father, making 
 himself equal with God. 
 
 From this exhibition of evidence it is certain that the 
 primitive followers of Jesus perfectly understood their 
 Master to have claimed an equality with God ; and that 
 by the displays of his glory, he was justly entitled to 
 their worship and adoration. Had Jesus pretended an in- 
 ferior, or a subordinate divinity, the Jews would not have 
 exhibited the charge of blasphemy against him. 
 
 Now let us proceed to gain satisfaction for ourselves 
 in the important truth of the Godhead of Christ. Surely 
 ■we have advanced already far enough to believe the 
 necessity of its being inscribed on our hearts ; for, if 
 Jesus be not what he is said to be, the Gospel must be a 
 fable, our profession vain, and we yet in our sins. In 
 order, therefore, to receive and to feel the force of 
 truth, let us review the intention of the evidences already 
 
The divine Nature of Christ* 177 
 
 named. I am disposed to say, that none of the witnesses 
 among the disciples were inclined to disguise their senti- 
 ments, any more than did the Jewish counsel ; they spake 
 freely, without restraint, and believed what they said. 
 And from this combination of testimony, ought we not to- 
 be as ready to credit the real character of Jesus as the 
 fame of Alexander, or any other person transmitted to 
 us by attested history ? If not, surely our reason must 
 be pronounced unreasonable. But we will go farther ; 
 we have examined the natural life of Jesus, and we find 
 no fault in him ; nor have his most inveterate enemies 
 attempted so to do. Compare, therefore, the moral 
 character of Jesus with his claim to the divinity, and 
 both must stand or fall together. 
 
 How the fulness of the Godhead dwelt in Jesus bo- 
 dily , or how his divine and human natures were united, 
 are neither necessary, nor indeed possible, for us to know. 
 No man yet has been able to determine how his own body 
 and spirit were united ; and if man is thus a mystery to 
 himself, why should he cavil at the great mystery of god- 
 liness, God manifest in the flesh? And, if the expres- 
 sions of the mind, and the actions of the body, be suffi- 
 cient to demonstrate, that man is a rational living being, 
 why should we not be satisfied with the sentiments of 
 Jesus, and the supernatural acts of his life, which pro- 
 claim his eternal power and Godhead? Such an extra- 
 ordinary person as Emmanuel^ God with us, became 
 absolutely necessary to rescue us from woe. The law 
 and the justice of Jehovah must be satisfied, or man 
 must perish. Jesus, however pure in humanity, could 
 not, in the scale of human being, possess more merit 
 than for himself; nor could he by any means redeem his 
 brother, nor give to God a ransom for him. On the 
 
178 The divine Nature of Christ. 
 
 other hand, the Godhead couM never have stood in 
 man's place, obe\ed, suffered, died. But in Jesus the 
 human and the divine natures are so united as to consti- 
 tute one glorious Redeemer and Mediator, taking 
 equal part with God and man. The manhood of Jesus 
 corresponded with the requisitions of law and of justice ; 
 obeyed, suffered, died ; while the infinite dignity of his 
 person, in union with the Godhead* formed a source of 
 the most valuable merit to redeem a number that no man 
 can number ! 
 
 It is wholly owing to the dignity of the person of Jesus, 
 God-man, that we account for the perfections of his na- 
 tural and moral life, which have been the subject of our 
 inquiry in the preceding disccurse. The mutable nature 
 of man was united to the Immutability of God. Jesus, 
 therefore, is with propriety called the second Adam. The 
 virtues of the first soon iaded, and involved his posterity 
 in guilt; the second, the Lord from heaven, abideth in 
 virtue, honour, and glory, for ever ! 
 
 With the highest pleasure we may now invite the sen- 
 sible sinner to look unto Jesus, able and mighty to save. 
 Our Redeemer is the Lord of Host, the Holy One of Is- 
 rael. None ever trusted in him and were confounded. 
 Draw near, ye heavy laden with guilt and sorrow, 3esus 
 shall give you rest. 
 
 Here is firm footing ; here is solid rock ! 
 This can support us ; all is sea besides, 
 Sinks under us, bestorms, and then devours. 
 
 Young. 
 
 Let the Christian triumph in the matchless character 
 of Jesus, and from thence draw the satisfactory conclusion 
 
The divine Nature of Christ. VT9 
 
 of the reality of his religion. It is, indeed, a source of 
 pleasure, that among the many enemies of Jesus, ancient 
 and modern, who have ridiculed his birth, and the indi- 
 gence of his disciples ; who have opposed his doctrines, and 
 vilified him as a magician for the miracles he performed, 
 not one of them have reproached him with immorality. 
 While this affords unspeakable pleasure to a follower of 
 Jesus, he will not forget, that the next intention of the 
 holy life of his Lord in fulfilling the precepts of the law, 
 was to work out a righteousness for the justification of 
 sinners, and to set an example that we should follow his 
 steps. O Christian, read with joy the life and virtues 
 of your Lord! Let benevolence, truth, piety, and forti- 
 tude reside in your breast ; and be so operative in your 
 life, that your family, the world, and the Church, may- 
 take knowledge of you, that you have indeed been with 
 Jesus, and that wisdom is justified of her children. 
 
LECTURE XXV 
 
 ASSURANCE OF SALVATION. 
 
 Isatah xii. 2. 
 Behold ! God is my salvation. 
 
 Assure mv conscience of her part 
 In the Redeemer's blood ; 
 
 And witness thou within my heart, 
 That 1 am born of God. 
 
 JF it be admitted that God hath wrought a salvation for 
 sinners, then, it is as certainly consistent with his good- 
 ness to confer an assurance of that blessing, as it is neces- 
 sary for their comfort to enjoy it. In our family discourses 
 we are by no means disposed to controversy ; else we 
 might reply to those who inquire. Is assurance essential 
 to faith ? If it be essential to salvation ? or, Whether 
 a person may not go safely to heaven without such assur- 
 ance? All that I shall say is, if I entrust a man of 
 veracity with my property, shall I not possess a degree 
 of assurance of its safety ? Much more so, if I trust a 
 God of never-failing faithfulness with the eternal con- 
 cerns of my soul ! The principal intent of this discourse 
 is to show, that assurance is to be attained, and is very 
 highly essential to the comfort of a Christian ; and also, 
 to attempt the encouragement of those who, by tempta- 
 tion and fear, hesitate to say,* Behold I God is my salva* 
 tion. 
 
 Assurance, in scripture, is spoken of in three ways. 
 Of the full assurance of understanding ; because the 
 mind is clearly instructed in the great things of the Gos- 
 
Assurance of Salvation. 181 
 
 -pel. Of the full assurance of faith, because faith pro- 
 duces its own evidence in those who have it. Of the full 
 assurance of hope, because hope is an anchor to the 
 soul, both sure and steadfast, and entereth into that within 
 the veil. But our present intention is to speak not of the 
 degree, but simply of the assurance of salvation, let that 
 degree be as small as it may. I shall show you, that God 
 hath promised an assurance of salvation — that many have 
 left their testimony of having enjoyed it — explain to yon 
 the ways by which it is produced and cherished — and in 
 ivhat manner it will prove its genuine nature. 
 
 1. God hath promised, that his people shall know and 
 be assured of their personal interest in his salvation. In 
 various parts of the Scripture God hath disclosed the 
 counsels of his heart, and the riches of his grace, in 
 bringing his people into an assurance of their relation to 
 him, in this most comprehensive and decisive declara- 
 tion : I will be their God, and they shall be my people. 
 This, if there were no other, is a sufficient warrant for 
 the exercise of faith to produce an assurance of reconci- 
 liation and union with God. But the Lord hath granted 
 us other promises of experiencing an interest in him. 
 They shall all know me, from the least of them unto 
 the greatest of them, saith the Lord. I will even betroth 
 thee unto me in faithfulness, and thou shalt knew the 
 Lord. I will say, It is my people ', and they shall saxp 
 27ie Lord is my God. Thou shalt know that I the Lord 
 am thy Saviour, and thy Redeemer, the Mighty One of 
 Jacob. The work of righteousness shall be peace, and 
 the effect of righteousness, quietness arid assurance for 
 ever. These are a few of the many unequivocal pro- 
 mises of God, that his people should possess the know- 
 R 
 
132 Assurance of Salvation* 
 
 ledge and assurance of their interest in him as the Gad 
 cf their salvation, and their everlasting portion. 
 
 2, I shall now recite a few testimonies whereby you 
 may perceive that God is faithful to his promise, and 
 that many have actually enjoyed an assurance of their 
 salvation. Job said, I know that my Redeemer liveth. 
 Da VID, The Lord is my light and my salvation* Jsaiah, 
 'Behold, God is my salvation. Paul, We have redemp- 
 tion through his bloody the forgiveness of sins, accord- 
 ing to the riches of his grace. John, We know that we 
 are of God. Each of these testimonies are founded in 
 knowledge and experience ; and whoever reads the history 
 .cf those persons, must be convinced how operative such 
 .an assurance was upon their hearts and lives. Perhaps 
 you a*re disposed not to admit such honoured saints into 
 .the present case, presuming they were characters more 
 -abundantly favoured of God than we now have any rea- 
 son to expect. True, God gave them great gifts, and 
 qualified them for departments in life, in which they 
 should display the riches of his glory ; but in themselves 
 they were sinners in common with others. Job said, Be- 
 .hold, I am vih ; and Paul acknowledged himself the 
 cldef of sinners. The same Father, the same Saviour, 
 and the same Grace, were in common for them, and 
 equally so for us. In gifts, talents, and usefulness, there 
 is a very great diversity ; but I presume that as there is 
 one Lord, and one faith; so all the children of God are 
 alike interested in the same grace, and entitled to the 
 . same promise. This certainly opens a very great source 
 -of encouragement to you who are depressed by unbelief, 
 and incapable of enjoying an assurance of your personal 
 salvation. I therefore proceed, 
 
Assurance of Said:, 163 
 
 o. To show you how it is that God creates an assur- 
 ance of salvation in the breasts of his people. This is 
 produced, efficiently, by the Holy Spirit, who enlighten? 
 the mind to perceive the completeness and ability of 
 Christ, to save to the uttermost all that come to God by 
 hnn — gives faith to embrace the promise of salvation, 
 and then sheds abroad the love of God in the heart, 
 thereby producing pardon, peace, and joy. On this very 
 account the influence of the Spirit is compared to a seal. 
 The Ephesians, after they heard the Gospel of their saU 
 vation, and had believed, they were sealed with the 
 Holt SpiRirof firomise, unto- the day of redemption. 
 Remember, the Spirit of promise and the word of pro- 
 mise are inseparably connected in producing assurance 3 
 of salvation. The promise is the grant and pledge of 
 God to you, and the Spirit strengthens your faith, to draw 
 the blessing of the promise from the inexhaustible ful- 
 ness of Jesus the Saviour. This is God's method, and of 
 course the only way in which you may expect assurance 
 of your personal salvation. Plead, therefore, for this du 
 vine agent to enlighten your mind, and to seal your heart ; 
 and for your encouragement, the Saviour hath declared", 
 Cod give th his S/iirit to them that ask him. The first 
 three verses of the twelfth chapter of Isaiah are an epi- 
 tome of the experience of all who obtain an assurance 
 that God is their salvation. 
 
 I promised not only to show you the way in which assur- 
 ance of salvation is created in the mind, but also in 
 what ways it may be cherished. Be constant and fervent 
 in secret prayer, and you will soon say with David, It is 
 goodjor me to draw near to God. Look more frequently 
 at Jesus in the fulness of his grace, and the completeness 
 of his righteousness, and trust less to your own heart. 
 
184 Assurance of Salvation. 
 
 Study the truth of God in his word, with aspirations to 
 God for the Spirit of truth to enrich you, and you will 
 know, the meaning of the Saviour's promise, the truth 
 shall make you free. Often compare your former state 
 of ignorance, course of sin, and disrelish of the Gospel 
 with your present feelings, desires, and hope in Christ ; 
 and by that means you will perceive God hath done that 
 for you in your salvation, which you could not have per- 
 formed for yourself, with the united aid of men and An- 
 gels, Consider some of those great deliverances from 
 temptation, and supports unde* sufferings, which God 
 hath already performed for you, and it will cherish your 
 assurance of his present and future care of you. In the 
 practice of these and many other such things as might be 
 named, you will most assuredly grow in grace. Remem- 
 ber, for your consolation, that Nichodemus, who went to 
 Jesus by night, eventually grew so strong in faith, that 
 in the face of day, he could boldly go and beg the crucified 
 body of his Lord, when the rest of the disciples retired 
 with dismay. 
 
 4. I shall now show you the influence which an assure 
 ance of salvation will have upon your heart and life, 
 provided it be from God. It is to be lamented there are- 
 many professors of religion who are extremely bold and 
 assuming concerning their professed interest in Christ ; 
 but with all their confidence, they disregard the practice 
 of holiness in their lives. While this is to be lamented 
 as a source of delusion to them, it forms a very rugged 
 stumbling-block to those who are sincere and weak in the 
 faith. I pray God to open the eyes of all such before it 
 be too late ; for, if the light which is in them be dark- 
 ness, how great is that dark?iess ? Permit me, therefore, 
 to inform you j the higher you arc in the knowledge and 
 
Assurance of Salvation. 185 
 
 enjoyment of Christ, the lower you will be in self-abase- 
 ment, and desire to be clothed with humility. You will 
 look with the most charming complacency upon others, 
 whose attainments in grace are less than your own, and 
 with tenderness take them by the hand and offer them your 
 aid. The worth and the safety of your own soul, as saved 
 by grace, will often dictate an affectionate prayer, that 
 others, even the most unfortunate and abandoned, may 
 taste the sweets of redeeming love ! Gratitude will in- 
 spire you with praises for the unbounded mercies of your 
 Lord, and constrain you to every act of obedience, 
 whether dictated by Law or Gospel. Your heart will bo 
 the seat of love in proportion to the sublimity and strength 
 cf your assurance, and from thence will issue an abhor- 
 rence of evil, and a superlative desire for the practice of 
 virtue. Under the afflictions of life with which yeu may- 
 be visited, you will not say with the king of Egypt, Who is 
 the Lord that I should obey his voice ? but, you will 
 cheerfully acquiesce in the language* of your Saviour, 
 The cup, which my Father hath given me^ shall I not 
 drink it ? Happy, holy assurance ! May this support you 
 under all your future sorrows! In the privileges of the 
 sanctuary, when hearing the Gospel, or partaking of or* 
 dinances, your assurance of salvation will enable you to 
 enjoy them, not as a slave, but as a child at home. And 
 when the hour of your departure by death to immortality 
 shall arrive, the virtue of your faith shall yield its thou . 
 sand sweets. If to live by faith on the Son of God has 
 been the source of your joy, you will now be convinced 
 that God will not forsake the work of his own hand ; for 
 precious in the sight of the Lord is the death of his saint?. 
 Faith, as the substance of things hoped for, and the evi- 
 dence of things not seen, will yield its virtues, open to 
 R2 
 
156 Assurance of Salvation* 
 
 you the joys of the blessed, and create a fore-taste of them 
 in your own breast while passing to immortality. Trust 
 in the Lord, and wait patiently for him, and he will soon 
 and safely convey you to the regions of immortality and 
 glory ! 
 
 But, shall I close this discourse on assurance of salva- 
 tion without affectionately addressing those who are 
 conscious that they have no solid hope of interest in Jesus? 
 Living without prayer ; gratifying the sinful propensities 
 of your hearts ; confiding, notwithstanding, in your sup- 
 posed merit, and neglecting the Saviour ; these are suffi- 
 cient to create an assurance in your breasts, that you are 
 not at peace with God, nor prepared for the solemnities 
 cf death and judgment* May that dear tender-hearted 
 Shepherd, who Wed for his flock, and calls- them by his 
 grace, create in your minds a conviction of your need of 
 his mercy, and then visit you with the joys of his salva- 
 tion ! He is able to save to the uttermost, and grant you 
 an assurance of his redeeming love. May you by faith 
 and prayer, as on the wings of a dove, fly away to a Sa- 
 viour's arms, and be at rest, while ycur future life shall 
 incessantly express ycur gratitude and praise to the God 
 of your salvation. 
 
LECTURE XXVII. 
 
 THE SILENT SABBATH. 
 
 Psalm lxxxiv. 2. 
 My soul longeth, yea, even faint eth for the courts of 
 the Lord; my heart and my Jiesh crieth out for the 
 living God* 
 
 Quite alone, and yet not lonely, 
 
 I'll converse with Christ my friend;. 
 Now from public worship holden, 
 
 I my time in pray'r will spend. 
 
 O how blessed are the moments, 
 
 When the Lord himself draws near, 
 When I feel his gracious presence, 
 
 A«d he answers to my pray'r ! 
 
 IT is a misfortune attending the best of men, in their 
 present imperfect state, that they do not properly esti^ 
 mate the value of their privileges until they are de- 
 prived of them. The psalm before us was evidently 
 written when the author was separated from the public 
 privileges of Zion ; yet he evinced the ardour of his 
 heart for their restoration, in order to his greater com- 
 munion with God, and coming before him with thanks- 
 giving. Bishop Patrick thinks it was composed by some 
 pious Levite in the country, when Sennacherib's army 
 had blocked up the way to Jerusalem, and hindered them 
 from waiting upon the service of God in the temple. But 
 the more generally received opinion is, that it was writ- 
 ten by David, when by the providence ef God, through 
 sickness, or by the rebellion of Absolem, he was deprived 
 of public worship. Whether under the Jewish economy, 
 or under the Gospel dispensation, the possession of the 
 outward forms of religion is generally found sufficient for 
 
188 The Silent Sabbath. 
 
 a mere professor; but, on being deprived of them, the 
 mask falls off, and his religion comes to an end. Not so 
 the men of real grace : they highly prize the external 
 privileges of God's house ; there abides within them a 
 confidence in God, and an ardent thirst for more abun- 
 dant enjoyment of him, though they may be prevented 
 from public institutions. 
 
 This Lecture is intended chiefly for those families, or 
 individuals, whom the Lord is pleased to deny the courts 
 of his house, and cause them painfully to pass through 
 what may not improperly be called a Silent Sabbath ; 
 sincerely hoping the Lord of the Sabbath may grant a 
 ray of his light into their gloomy chamber, or more 
 gloomy heart. 
 
 1. I will first show you the reason why Christians are 
 so solicitous to enjoy the public service of the Lord's day; 
 It is the day which the Lord hath made, and peculiarly 
 honoured by the resurrection of Jesus Christ from the 
 dead ; and is not only a day of rest from bodily labour, 
 but designed to confer the better rest to the wearied 
 mind. The Church, that is, an assembly of gracious 
 people, in Scripture language, is called the house cf 
 God. Every sinner, on his conversion to God, like 
 the returning prodigal, clothed with the best robe of 
 Immanuers righteousness, and having received the ring 
 of love as a pledge of union, is indisputably entitled 
 to his Father's house. Here numberless privileges are 
 enjoyed, which at once cheer the heart, under the va- 
 rious sorrows incident to mortal life, and increase the* 
 soul in knowledge, faith, hope, joy, love, and every grace 
 which can animate in prospect of future bliss ! We may 
 therefore, with David, address the Lord and say, Blessed 
 id the man whom thou chooscst, and causest to a/firoacb 
 
The Silem Sabbath. 1S9 
 
 unto t/iee, that he may dwell in thy courts : fOC shall be 
 satisfied with the goodness of thy house, even of thy holy 
 temple. And, in the very Psalm before us, David recog- 
 nizes the privileges of the worshippers of Jehovah. Blessed 
 are they that dwell in thy house ; they will be still prais- 
 ing thee. They tpfrom strength to strength, every one 
 of the?n appearing in Zion before God, And, from the 
 recollection of such honours and enjoyments, he concludes, 
 A day in thy courts is Setter than a thousand: I had 
 rather be a door-keeper in the house of my God, than 
 to dwell in the tents of wickedness. Happy, indeed, are 
 those on whom the Lord bestows his grace, and whose 
 breasts contain such sublime sentiments of the public- 
 worship of the Almighty, although, like David, they may 
 be debarred from sharing in the felicity!- I hope I am 
 addressing myself to some in the family who know the 
 value of the communion of saints. In the house of your 
 God you sate under the Ministry of the Gospel with inef- 
 fable delight r in prayer, your soul drew near the Lord, 
 and his praises resounded from every lip, while the fire 
 of brotherly love glowed from soul to soul 1 But Provi- 
 dence has interrupted those sweet days, and now you 
 mourn a silent Sabbath. Not like the slothful, worldly- 
 minded professor of religion, who only attends the public 
 duties of the Gospel when suiting his carnal disposition or 
 his interest; not like such an one; your soul longeth, 
 yea, even fainteth for the Lord's courts ; and your heart 
 crieth out for the living God. Your interruption, there- 
 fore, is not of choice, but necessity. Be submissive ; for 
 if God actually deprives you of the means, he can make 
 up the loss in the more private communication of himself. 
 2. 1 shall now name some of the causes which frequently 
 produce our silent Sabbaths. The loss of Ministers) 
 
190 The Silent Sabbath. 
 
 whose province it is to conduct the worship of the con- v 
 gregation. This sometimes is occasioned by their law- 
 ful removal to another part, where an opening is made 
 for their greater usefulness. Ministers are subject to bo- 
 dily infirmities and disease as other men, and thereby are 
 liable to be laid aside from their public duty, and cause 
 their people to experience a silent Sabbath. Ministers 
 too, are mortal, and frequently are caught away by death 
 in the midst of their usefulness, and leave their people to 
 mourn the loss of public privileges. And now and then f 
 Ministers, by temptation, and by error, are seduced ^ 
 wound the cause of Christ, and produce among their pec^ 
 pie a gloomy Sabbath indeed! The loss of a Minister 
 in this way is of more serious consequences, and more 
 to be lamented than many deaths! — Domestic Af- 
 flictions frequently deprive us of an attendance on 
 the public duties of religion. Severe losses, disobedi- 
 ence and unfaithfulness of servants and children, ex* 
 treme sickness in dear connections, and sometimes the 
 entrance of death into cur houses : these afflictions ab- 
 sorb the mind, and unstring the golden harp of praise. 
 The Lord's day, under such calamities, heavily passes 
 away ; little else but sighs and tears are experienced. 
 Personal Afflictions must also be named. Con- 
 finement in the chamber, or wrecked on a sick bed, has a 
 natural tendency to create a gloomy day. In this, as in 
 every other case named in this Lecture, satan, our grand 
 adversary, takes every possible advantage of a secluded 
 state. Indeed, we may say,- that silent Sabbaths are some 
 of the devil's best holidays; in which he fails not to make 
 -port with the feelings of those who are confined under 
 the pressure of suffering. While I recite these things as 
 peculiar to Christians in common, I will, in this place, 
 
The Silent Sabbath. 191 
 
 say, that there arc circumstances in the silent Sabbaths 
 of Ministers which sometimes produce exquisite 
 pain. Now and then we may meet with a public servant 
 of the Lord, who has been so highly indulged by his Mas- 
 ter, as in a long life not to have met with any interrup- 
 tion from his stated delightful work, till called to recline 
 on his dying bed. Such an one has not known the gloom 
 and the pain of a silent Sabbath. Yet the number of 
 such is certainly very small in comparison with others. 
 May such favoured men possess gratitude and zeal pro- 
 portionate to their mercy ! 
 
 3. I shall now proceed to offer you a few directions, 
 which, if pursued, will tend to alleviate your mind under 
 your present distance from public worship. It will cer- 
 tainly be of use for you to reflect, that your absence from 
 public worship is not by choice, but necessity ; therefore, 
 it does not become your sin of wilful neglect. If you are 
 conscious that the providence of God hath debarred you 
 from external privileges, indulge reflection upon the 
 cause, so far as to produce resignation to your heavenly 
 Father's will ; particularly so if you experience family 
 affliction. — If called to attend a sick or dying relative, 
 you must remember, God intends your affliction to be to 
 you a sermon from which you ought to derive many va- 
 luable lessons. Painful as it may be to spend a silent 
 Sabbath over a sick child or valuable friend, if rightly 
 Improved, it may be to you of great advantage ; and, 
 should the affliction particularly rest upon your own per- 
 son, and yourself be confined to a sick bed, it certainly 
 becomes you, with Job, to inquire of the Lord, where- 
 fore he crmtendeth with you ? For, in all the afflictive 
 dispensations of God, there are valuable designs. They 
 often show us more of ourselves, and lead us sensi- 
 
* 1 1 The Silent Sabbath* 
 
 My to the Lord for faith, patience, humility, and other 
 valuable vimes, -which are little known in ease and 
 prosperity. Thus, like David, eommmme witk your own 
 heart ufion poor £ed, and be still. — The advantages 
 •f M editatiok to a person confined from the house 
 of God, are exceedingly great. Christians have the 
 most subfime objects for their attention, which are calcu- 
 lated to yield the most sublime pleasures. While I muted^ 
 said David, the Jtre kindled. And frequently, ah 
 the mind may be under extreme depression, by medi- 
 tation on Christ, his love, his dispensations, light and joy 
 break into the disconsolate breast. — Prayer is both a 
 ttaty and a privilege to Christians, at all tiroes* Com- 
 munion with God is the substance of religion. As cer- 
 tainly as the magnet is directed to the north, so grace, 
 is whatever breast h may reside, cannot be satisfied 
 with any thing short of Christ. Fellowship with God is 
 the same, let the medium, duty, or ordinance, public or 
 private, through which it may be enjoyed, be what it may* 
 confined in your chamber ; or absorbed in per- 
 son, or family sufferings, prayer becomes more necessary 
 in order to support and to relieve you. Indeed, nature, as 
 well as revelation, teaches this lesson. And to which may 
 be added, the experience of Christians has ever evinced, 
 that their sufferings have had an influence to lead them 
 to the sensible enjoyment of God, to which they were 
 too great strangers in times of prosperity. If, therefore, 
 your siient Sabbath leads you to converse more freely 
 with the Lord of the Sabbath and your own heart, yoa 
 have reason for gratitude. God, though he has appointed 
 public meaas, on which it is our <lu .d, never- 
 
 theless does not confine his gracious communications to 
 He can hear your prayer, shine upon your heart* 
 
The Went Sabbath. 
 
 amd enrich you with grace in your family, as well as in 
 the church, when he is pleased to confine you at home* 
 Thus the silent Sabbath has its duties and advantages as 
 well as pubic ones, and has made many a Christian to 
 
 solitude I thou friend to roving thought, 
 Time's best interpreter, with wisdom fraar :.: \ 
 With my own mind conversing calm and r - 
 
 1 find Society enough hi thee. 
 
 Thy stilness helps my mem'ry to retrace 
 Fast joys ; to recollect the time, the place, 
 Where once my favour "d hours serenely fbw'd, 
 And blest experience led my soul to God. 
 
 : silent Sabbath of Ministers, however m sone 
 instances painful, has very important duties. This will 
 be a proper season for examination of th- and, if 
 
 confined by sickness, to exercise that faith aud patience 
 which they have preached to others. St. John was in ike 
 Spirit on the Lord's day; but it was when an exi»e in the 
 
 : Patmos. There the Lord gave him the most ani- 
 mating views of Jesus, and enfolded to him the most in- 
 teresting subjects. Silent Sabbaths, therefore, to Minis- 
 ters are frequently attended with new discoveries of the 
 Lord : it is a time to trim their lamps, that they may ap- 
 
 ;he brighter when again called to their public duty. 
 At any rate, Ministers, when laid by from their usual 
 work, should remember that their Lord knows best when 
 to employ them ; and if he has no need of their present 
 service, they certainiy ought to employ their retirement to 
 preach tc themselves, and thus they will most assuredly 
 preach the better to others. 
 
 S 
 
194 The Silent SdbbatTu 
 
 I shall conclude bv directing you, whether ministers of 
 others, in your silent Sabbaths to reflect on that happy Sab* 
 bath in reserve for you in glory, where no silence reigns, 
 but incessant praise shall employ your heart and tongue i 
 There you shall unite with the general assembly of the 
 redeemed, and again embrace those happy pious friends 
 with whom you once enjoyed the sweets of Christian love 
 in the Church and family below. Then you shall 
 breathe in heavenly air ; no tempest shall rage, nor vile 
 temptations distract your soul, Joy, peace, love, and 
 holy rapture, without the shadow of imperfection, shall 
 be your happy portion. Your Saviour, though once 
 bleeding on the cross, you will behold upon his brilliant 
 throne, while his sacred smiles shall absorb your soul ip 
 unutterable bliss I With such prospects may we spend, 
 our Sabbaths on earth, improve every vicissitude of time, 
 and eventually share in that rent %vhich remains for tfsc 
 '" of God* 
 
LECTURE XXVII. 
 
 THE BEING OF GOD. 
 
 Psalm lviii. 11. 
 Verily there is a God. 
 
 Great God, my Maker, and my King, 
 Of live I'll speak, of thee I'll sing; 
 All thou hast doi,e, and ail itiou dost 
 Declare thee good, proclaim thee just. 
 
 Bcdoim. 
 
 -L HE knowledge of the being of a God is the first prin- 
 ciple of religion. It is with no small degree of satisfaction 
 that I select this subject for your attention. For, it is 
 not only our duty, frequently to collect the evidences of 
 the divine existence, which cannot fail to solemnize our 
 minds; but that our families, children, and domestics 
 may be taught this most necessary and important sub- 
 ject. Indeed, there are certain seasons of atheistical des- 
 pondency incident to the Christian mind, which render 
 a discourse of this kind truly desirable. It is far from my 
 intention to enter upon a metaphysical chain of thought; 
 but to collect the most familiar evidences, and render 
 them to you as plain as possible, that the weakest capacity 
 may be instructed, while the established believer may be 
 gratified. 
 
 Notwithstanding the diversity of opinions upon the infi- 
 nite number of objects and subjects with which mankind 
 are conversant, there is no one in which the whole mass 
 arc united, but that there is a God. We live at a period 
 which gives us the advantage of a general history of mar*- 
 
196 The Being' of God. 
 
 kind, and particularly of those heathen nations rvhiclr 
 have recently been discovered. Gross as the darkness 
 may be which covers those uncultivated mortals, there; 
 prevails universally among them, a persuasion that 
 there exists a Being to whom mankind are accountable. 
 Though, were we to select the various accounts of the 
 depravity which accompany their belief, and the ways in 
 which they express it, it would fill us with horror. The 
 generality of mankind acknowledge that there is a Su- 
 preme Being, notwithstanding their diversity of opinions 
 concerning his mode of existence, attributes, and works ; 
 and this is quite sufficient to create in our minds the cer- 
 tainty of the fact, verily there is a God, Suppose we next 
 make a short investigation of some of the more visible parts 
 of our world, and with which our senses are conversant.-^ 
 If we lift our eyes and behold the heavens, the sun, the 
 moon, the planets, the stars ; the regularity of their order, 
 their intrinsic magnificence, and their utility to mankind ^ 
 surely they will teach us there was a first cause which 
 produced their existence, and must still preserve them in 
 their motions. — Survey the earth with its vast contents. 
 Whence those mighty waters ? Who swells their bosom, 
 and fHIs them with rage, which dismays the heart of the 
 stoutest mariner ? Whence the innumerable variety of 
 its finny inhabitants? Do they or their element move by 
 chance ? What arm is sufficient to still the foaming bil- 
 lows, or to stem the rolling tide ? Surely there is a God 
 who formed the great deep, and who displays his awful 
 presence there i — Let vegetable creation lend their aid. 
 Who giveth life and vegetation to trees, plants, and 
 flowers? Who implanted their various virtues, and en- 
 riched them with nutritive qualities to nourish man and 
 least ? The stately oak, the towering pine, and the hum- 
 
The Being of God. 19? 
 
 ble hyssop, equally proclaim the wisdom of that God who 
 giveth to every seed its own body. — Animal creation like- 
 wise affords a thousand evidences, in different forms, to 
 impress the mind that there is a God. How vast their 
 number ! What beasts of prey, and beasts for the ser- 
 vice of men ! The winged tribe, if possible, more numer- 
 ous still ! The lion in the forest, and the bird on the 
 bush, equally defy the art of man. Were it possible to 
 form the beautiful plumage of the one, or the terrifying 
 features of the other, still, who can convey life, inspire 
 with strength and courage, and cause the winged creature 
 to form its notes ? It is all of God, and man must be silent 
 and adore. — Revolving seasons, and the various events of 
 time which take place unforeseen and unaided by mortals, 
 are equally calculated to assist us in our present inquiry. 
 We have our light and our darkness, summer and winter, 
 seed time and harvest. These are absolutely determin- 
 ed; and the barrenness and the fruitfulness of either, not- 
 withstanding the anxiety of mortals frequently to reverse 
 them, demonstrate the being and the sovereignty of God.— 
 To which may be added, the revolutions which attend 
 countries, cities, families, and individuals, contrary to 
 human fore-sight. These events, which daily occur, are 
 of themselves sufficient to convince us, were we to pay 
 the necessary attention, that there is a God. — The struc- 
 ture of the human body, with its vital machinery, are 
 evident demonstrations of the being of God. The ex- 
 quisite formation and variety of the bones, and the carti- 
 lages by which those bones are connected ; the muscles, 
 and the tendons in which those muscles terminate ; the 
 arteries by which the blood is conveyed from the heart to 
 all parts of the body ; and the veins, which are the same 
 canals inverted; by which the blood is brought back to 
 S2 
 
118 The Being of God. 
 
 the heart again ; the powers of digestion, chylificatron, 
 and the circulation of the blood ; — these cannot fail to 
 claim your admiration, and confirm your belief in an in- 
 finitely wise and Almighty Creator. — Wonderful as the 
 human body may be, the soul infinitely exceeds it [ The 
 mind, possessed of capacious powers to contemplate uni- 
 versal nature, and form ideas of objects — the judgment 
 and power of reasoning, determining right and wrong- 
 How strong the memory to retain the knowledge of events 
 long passed I The affections, love, joy, hope, fear, toge- 
 ther with the power of the will ; these must necessarily 
 lead us to see that man not only possesses a superior 
 rank in this lower creation, but stands a witness that 
 there is a God. — Let us go a step further, as it relates to 
 man, and more immediately to ourselves. Let me ask, 
 Why you feel a consciousness of doing wrong ? Can habit 
 acquire this sensibility ? If this be urged, from whence 
 came the first conviction of error ? Depraved as mankind 
 are, this consciousness, more or less\ is common to all- 
 And decs not this conviction in your own breasts receive a 
 material acuteness from a secret persuasion that you are 
 accountable for your actions, and lead you involuntarily 
 to anticipate futurity, and persuade you there is a God, 
 to whom you are accountable ? I presume there is no one 
 of this family, young or old, but will as soon deny his 
 own existence, as the justness of these remarks. And I 
 ?nay venture to add, these form an evidence of the being 
 of a God inscribed on the tablet of your conscience, 
 which you have more or less occasion to read every day 
 of your lives. — The concluding remark I shall make, is, 
 on the departure of mortals, by death, from this transi- 
 tory state. As the love of life is common to all mankind, 
 30 is an abhorrence of dissolution by death. The mo- 
 
The Being of God. 199 
 
 Barch upon his throne, surrounded with his adulating 
 courtiers, enjoying what in vulgar opinion may be de- 
 nominated felicity, starts and fears to die on the ap- 
 proach of the king of terrors ! The beggar, too, on his 
 bed of straw, is no less reluctant to resign his fleeting 
 breath ; and were he possessed of ten thousand worlds, 
 would barter the whole for a respite from the grave. 
 Whence this abhorrence of dissolution ? What arm im- 
 pels the blooming youth, the busy merchant, and the 
 proud sovereign to quit their enchanting scenes, re- 
 sign their breath, and lie down in the dust of death ? 
 To this we reply in the language of our text, Verity 
 there is a God, and to him all men must bow. 
 
 It wiil now be necessary for you to collect the remarks 
 which I have made. The natural indelible impression 
 on the mind of man, which produces a general consent 
 that there is a God ; the celestial bodies ; vegetable and 
 animal creation ; revolving seasons, and the various events 
 among mankind ; the human body, and the capacious 
 soul ; together with the departure of men from this to 
 another state, generally against their will ; these are suf- 
 ficient evidences, on which you have reason to believe 
 that there is a God. Yet, infidelity is so entwined in the 
 human heart, in its present degenerate state, that a fre- 
 quent recital of the evidences of this great truth becomes 
 absolutely necessary to raise the lapsed mind. It is not 
 uncommon to meet with persons who object to the au- 
 thenticity of the Bi3LE, who are equally deficient in the 
 knowledge of the evidences of the Divine Being, 
 which is the first principle of universal nature. I cannot 
 but remind you, that, except the text, which I have merely 
 used as a motto to this lecture, I have not made any quo- 
 tation from the Scripture, although greater evidence of 
 
"00 The Being of God. 
 
 the existence of God. his attributes and government, are 
 therein dkplayed in a more comprehensive and sublime 
 manner, than can be found in any other writing. 
 
 Convinced that there is a God, and that man is a ra- 
 tional, accountable creature, it is highly proper, as a 
 necessary improvement of this discourse, to indulge a 
 few serious reflections. Since the general persuasion of 
 the divine existence prevails among mankind, how is it 
 there are such numberless erroneous opinions concerning 
 his perfections ? As a conviction of guilt in the human 
 breast is almost as common as the belief that there is a 
 God, how can man be happy while in a state of rebel- 
 lion against his Maker ? If w T e ai*e transgressors against 
 God, how can our crimes be pardoned ; and the fountain 
 of our vile nature be changed so that our views of God 
 may be correct, and our happiness be secured? In all 
 ages men of various descriptions have attempted more or 
 less to answer such important questions ; and by maxims 
 of philosophy have lent their aid to cultivate mankind. 
 But the evil still exists. None of those rules have been 
 sufficient to inform us, if God can or will pardon trans- 
 gressors ! And, if this solemn point be not determined, 
 it is impossible we can be truly happy, or die in peace. 
 Let me ask you what impression these reflections make 
 upon your mind ? If you receive them aright, they will 
 teach you the absolute necessity of God's making a 
 revelation of his mind and will in your favour. And 
 it is with joy and confidence I assure you, that the book 
 we call the Bible contains an adequate Revelation 
 to answer the important purposes of his glory and the 
 salvation of sinners. To show you the evidences of the 
 Authenticity of the Bible ; will be the subject of my 
 next Lecture. 
 
LECTURE XXVIII. 
 
 THE AUTHENTICITY OF THE BIBLE. 
 
 2 Peter i. 16. 
 We have not followed cunningly -devised fables* 
 
 The works of rmn inherit, as is j^st, 
 Their author's frailty, and return to dust; 
 But Truth Divim fur ever stands secure, 
 Its he.ul as guarded, as its base is sure; 
 Fix\i in the lolii: g flood of endless years, 
 The pillar at th' eternal plan appears, 
 The raving storm, and dashing wave defies, 
 JUis'a by that Architect who built the skies. 
 
 Corwper. 
 
 IT may be presumed, from the words of our text, that 
 there were persons in the early age of Christianity, who 
 insinuated, the disciples of Jesus followed fables purposely 
 to delude the unwary. So far from this being the case, 
 Peter asserts that himself, with others, were eye wit- 
 nesses of the glory of the Lord. The number of the 
 disciples of Christ was great ; they had the Old Testa- 
 ment writings in their hands ; and had every desirable 
 means of information for their own conviction and the 
 benefit of others^ 
 
 Closing my last Lecture, which was on the Being of 
 God, we made some reflections by which you could not 
 but perceive the absolute necessity of God's making a new 
 revelation of himself, so as to give us, as sinners, hope 
 of endless bliss. Agreeably to my promise, I shall now 
 lay before you a few plain evidences, that the Bible, con- 
 taining the Old and New Testaments, comprises the ne- 
 cessary revelation of God to men, for the purposes of dis- 
 
202 The Authenticity of the Bible. 
 
 playing his attributes and saving sinners, A subject so 
 nearly connected with your most important interest, I 
 presume will not fail to claim your attention ; and I hope 
 "will prove so far beneficial, as to convince you that in a 
 profession of Christianity you have not followed cun- 
 ningly-devised fables. 
 
 1. Let us examine the Persons who wrote the Bible. 
 These were not a set of men of one language, in one 
 country, and united for the purpose of composing a vo- 
 lume cunningly devised, to delude mankind, or to promote 
 their own temporal interest. On the contrary, they 
 lived in different countries, were of different languages, 
 unknown to each other, and existed in various ages 
 through a course of several thousand years; yet their 
 sentiments perfectly agree, they recite the same histori- 
 cal facts, and invariably point to Messiah as the great 
 Personage in whom a guilty race should be saved. None 
 of those marks which are essential to hypocrisy or to 
 imposture are found upon them. They discountenanced 
 rice, and practised virtue. They sought not the ap- 
 plause of men, nor worldly wealth and honour ; but 
 exposed themselves to poverty, reproach, and death. 
 What is very remarkable, those persons uniformly con- 
 fessed their dependence upon God, lived a life of devo- 
 tion and prayer, and in all that they wrote, in the most 
 solemn manner asserted, Thus saith the Lord. Will 
 you suppose such a set of men capable of imposition? 
 Are there any marks of deception upon their writings? 
 There are none. Have not the writers of the Bible given 
 more rational sentiments of the perfections and works of 
 the Almighty, and a more correct view of man in his 
 state and diversified circumstances, than arc to be found 
 in all other writings ? I am disposed to go a step further* 
 
The Authenticity of the Bible. 505 
 
 Have the opposers of the Bible exhibited better charac- 
 ters than those who wrote it \ While they decry that vo- 
 lume, and attempt to prejudice- the unwary, have they 
 put a volume in our hands more moral, instructive, and 
 calculated to relieve the woes of sinful men ? They cer- 
 tainly have not. I am therefore compelled to venerate 
 the characters of the sacred penmen. And I am like- 
 wise obliged to acknowledge that none but a set of men, 
 raised up by the Almighty, would have been competent 
 to the task and persevered in a life of virtue, amidst 
 such a multiplicity of opposition. 
 
 2, I shall now claim your attention to some of those 
 peculiar subjects which distinguish the Bible from 
 every other volume presented to mankind. Here we find 
 the most ample description of human characters, and a 
 discovery of the fountain of their depravity. It exhi- 
 bits the law of our Creator in its purity, and finds man- 
 kind under its curse, through transgressi >n. It displays 
 an adequate redemption by the merits of Messiah, with 
 a total exclusion of all moral fitness to obtain, or to re- 
 ceive the favour of God. It asserts the author of our re- 
 demption to be God and man united in one person, and 
 that the completion of that redemption, and every truth 
 in the Bible, centered in his death and resurrection. It 
 discovers a way in which the fountain of iniquity in the 
 heart of man can be changed ; and enjoins the practice of 
 the most sublime virtues, unknown in the schools of philo- 
 sophy. God is reveaied to sinners as the God of all 
 grace* It provides an antidote against the sting of death, 
 and hath brought life and immortality to light. These 
 are a few of those subjects which distinguish the Bible 
 from all other writings; and these are the very subjects 
 which are of the highest consequence to sinners ; and it 
 
204 The Authenticity of the Bible. 
 
 is equally observable, that none but sensible sinners cor- 
 dially received those distinguishing truths to their hearts. 
 From whence could such peculiar sentiments proceed ? 
 Not from men unassisted, for they are not only beyond 
 the reach of human minds to have devised, but are 
 contradictory to our carnal conceptions, and are ex- 
 tremely mortifying to our pride. I must, therefore, con- 
 sider the peculiar sentiments of the Bible, as a weighty 
 argument in favour of its authenticity ; and instead of its 
 being a cunningly-devised fable, believe that holy men of 
 old wrote as they were moved by the Holy Ghost. 
 
 3. Whoever reads the Bible, must perceive that it con- 
 tains many prophetic declarations; which, if fulfil- 
 led in their time and manner, must afford you another 
 evidence that this book is not a cunningly-devised fcible. 
 The knowledge of future events is confessedly known 
 only to God, and to those to whom he shall reveal them. 
 We find prophecies concerning Egypt, Ninevah, Baby- 
 lon, and the Hebrews, which, with the history of their 
 certain accomplishment, leave no room to doubt of their 
 being under the administration of God ; and that those 
 who declared the prophecies were inspired by him. 
 The great portion of prophecies were directed to the ap- 
 pearance, work, and benefits of Messiah ; that he should 
 come before the Jewish government and the second tem- 
 ple were destroyed ; that he should be born of a virgin 
 of the tribe of Judah and the seed of David ; particu- 
 larly that he should die a violent death, bring in ever- 
 lasting righteousness, and make his soul an oiTering for 
 sin. All which have been minutely fulfilled in the coming 
 of Jesus Christ, and in no other person. To which also 
 I may add the predictions made by Jesus himself, con- 
 cerning the future conduct of his disciples, and of Judas 
 
The Authenticity of the Bible. 205 
 
 tfi particular; his own sufferings, death, resurrection, 
 and ascension to heaven ; the overthrow of Jerusalem 
 by the Romans, and the success of his spiritual kingdom 
 through successive ages in the world, notwithstanding 
 every opposition. Not to know that those predictions 
 were fulfilled, is to be totally ignorant of the Bible, the 
 history of nations, the present state of the Jews, and of 
 the Christian Church, which is spreading far and w ide 
 over the whole earth. So far, therefore, my fellow Chris- 
 tians, from your having followed cunningly-devised fables, 
 the Bible contains the councils of Jehovah, to which he 
 has borne the most indisputable testimony, by their mi- 
 nute and certain accomplishment in the face of the whole 
 world. 
 
 4. The moral change which the truths of the Bible 
 has produced in the minds and conduct of sinful men 
 is a great evidence of its authenticity. Indeed, very few 
 of the opposers of Revelation but what readily admit 
 Ihe justness of this remark. Men, devoted to intemper- 
 i cruel, profligate, ungodly, have been so changed in 
 their hearts and lives, as to become virtuous and useful 
 members of society. Many who were enveloped in error, 
 sensuality, and idolatry, were turned from dumb idols to 
 serve the living and true God. Nor was this changing 
 influence confined to the early ages of Christianity. 
 There is no age, no clime, no place where the Gospel has 
 been faithfully preached, but what it has proved the 
 Jioiver of God unto salvation, to every one that believed* 
 Every sinner, converted from the error of his way to 
 virtue and truth, is a living witness of the authenticity 
 of the Bible. I will also add, the utility and sufficiency 
 of the scripture firecefite to direct, in the paths of life* 
 and the government of the heart ; its promisee to support, 
 T 
 
JM The Authenticity of the Jlibk. 
 
 and to reconcile under the numerous ills of life, and the 
 holy consolation that millions have enjoyed in conflict 
 with death ; these produce abiding evidences that the 
 Bible is of God. I want no further internal evidence of 
 the authenticity of the Bible, than the lirely picture 
 which I find it to contain of my own heart in all its opera- 
 tions : it opens sources adequate to my various necessities, 
 leads me to my God, and assures me of future immor- 
 tality. 
 
 I might now proceed to show you the antiquity of the 
 Bible ; the history of its preservation ; that although 
 kings and emperors may liave made an improper use of 
 it, by blending a profession of it with civil powers, yet in 
 itself disclaiming all alliance with worldly governments, 
 k solicits not their aid for its preservation and progress. 
 I might examine some of those extraordinary miracles 
 which are recorded in it ; each of which would form a still 
 greater weight of evidence, that we have not followed 
 cunningly -devised fables ; but, the limits of our Lectures 
 will not allow me to pursue them. Enough, I hope, has 
 been said to afford this family some instruction upon a 
 subject of such importance. Li the list of evidences I 
 should have named the moral character of Jesus 
 Christ ; an examination of which is of great weight to 
 determine the virtue of his religion. But this pleasing 
 part of the subject you recollect I have already attempted 
 to explain in the twenty-third Lecture. 
 
 Let me now entreat you to make these evidences fa- 
 miliar with your mind. The faith of God is built on 
 truth. Christianity has stood the test of its most violent 
 opposcrs. Permit me to ask each of you, if you arc so- 
 lemnly conscious of ycur sinfulness and accountability to 
 God ? What expedients have you tried to produce peace 
 
The Authenticity of the Bible. 207 
 
 in yonr breasts ? Until you are made to feel the dire ef- 
 fects of sin in your own persons, you never will properly 
 estimate the blessings of Revelation, It is too often found, 
 that men oppose the Bible, because they deny their own 
 depravity, and are unwilling to live beneath the Scrip- 
 ture precepts. I sincerely wish you may know the vir- 
 tue of the Gospel in- your own experience, and live be- 
 neath its cheering influence through all the changes of 
 your lives. Plead for the influence of the same Spirit 
 who inspired the sacred writers to compose the volume, 
 to open its truth to your hearts, and make them operative 
 in your lives. Render unto God thanksgiving for the 
 new Revelation of his will in Christ for saving sinners. 
 What would have been the state of fallen men, if God 
 had not arisen upon us by the light of his word I Testify 
 your gratitude by living under the holy precepts of the 
 Gospel, that you give no occasion to contradict your pro- 
 fession ; and be assured that the word which has hither- 
 to been a light unto your feet, and a lamp unto your 
 paths, will conduct you safe to the end. 
 
LECTURE XXIX. 
 
 CHRIST A PHYSICIAN. 
 
 Matt. ix. 35. 
 
 And Jesus wait about all the Cities and Villages, healing 
 every sickness, and every disease among the people. 
 
 rhv'ician of my sin-sick soul, 
 To thee I b:ing my case; 
 
 My raging malady controul, 
 And heal uic by thy grace* 
 
 Pity the anguish I endure, 
 See how 1 mourn and pine; 
 
 For never can I hope a cure 
 From any hand but thine. 
 
 IjY the history of Jesus Christ we are taught to revere 
 him as a benevolent Physician to the bodies and the souls 
 of men. It was long foretold, as characteristic of Mes- 
 siah, that by his power the eyes of the blind should see 
 out of obscurity, and the ears of the deaf should be un- 
 stopped; the lame man should leap as an hart, and the 
 tongue of the dumb sing. This was both literally and 
 morally accomplished by Jesus, the Physician of value' 
 who went about the cities and villages healing every 
 sickness and every disease among the people, by the word 
 of his mouth. It is, however, evident, Jesus did not learn 
 the medical art of man ; whatever cures he performed, 
 were by the exertion of that innate virtue, which, at his 
 pleasure, he was able to communicate. 
 
 If there were no diseases, there could be no need of a 
 physician ; if man had not sinned, he would have known 
 no sorrow. Soul and body are infected, and the natural 
 
Christ a Physician. 209 
 
 diseases of the one characterise the evils of the other. 
 Not one of human nature exempt ; A seed of evil doers > 
 children that are corrupters ; they have forsake?! the 
 Lord ; they have firovoked the Holy One of Israel to 
 anger. The whole head is sick, and the whole heart ?> 
 faint. From the sole of the foot even unto the head* 
 there is no soundness in it, but wounds and bruises and 
 jiutrifying sores; and, what adds to the misery of sin- 
 ners, is, they are utterly insensible of their state, and 
 reject relief. So true are the words of Jesus, The whole 
 need not a Physician, but they that are sick. Indeed, 
 such is the stupifaciion of the sinner, there is an absolute 
 necessity for the exertion of the Physician's power to 
 bring the subject to a state of sensibility. This is God's 
 method. I wound and I heal. The Lord does not make 
 every man feel alike the evils of his heart ; yet, all are 
 taught to know the evil and demerit of sin in such a degree 
 as to be convinced they cannot heal themselves, and that 
 Christ alone can make them whole. 
 
 These preliminary remarks on the moral state of man, 
 were necessary to my naming the subject of this discourse. 
 To present a physician to a man in health, would be an 
 insult; but, to a person sensible of disease, it is an in- 
 stance of friendship. Presuming you are made sensible 
 of the nature, malignity, and demerit of sin ; permit me 
 to give you a few general outlines of the character of 
 Jesus as the Physician of value ; and, may he graciously 
 perform his invaluable office, by granting you the healing 
 balm, which shall infallibly effect your restoration. 
 
 1. No man can be deemed a physician unless lie know* 
 
 the nature, process, period, and consequences of disease ; 
 
 for this is indispensably necessary to the application of 
 
 remedy. Jesus Christ need not any one to testify what 
 
 2T 
 
210 Christ a Physician, 
 
 was in man, for he knew what was in man* His dis- 
 courses on fallen humanity, maybe deemed lectures 
 on the anatomy of the soul. While ancient 
 philosophers marked only the outward conduct, Jesus 
 penetrates the heart, and discovers its most latent evils. 
 In the sacred Scriptures, our great Physician has laid 
 open the thoughts and the imaginations of the heart, the 
 origin of its depravity, its operations, and its ^tendency, 
 so that the enlightened mind may perceive its own like- 
 ness. Still more; Jesus, by the power of his Spirit, 
 probes, if I may so say, the heart of a sinner, and makes 
 him feel the nature and consequences of human guilt. 
 Thus far is Jesus a competent Physician, and if you have 
 been under his hand, he has convinced you that the heart 
 is deceitful above all things, and desperately wicked, 
 No light of science, no efforts of dim reason, could have 
 produced this new discovery in your breast ; the effect of 
 which has led you to God, humbled your heart, made you 
 justify the honours of the Lord in his law which 
 demns you to death, and creates in you a cry for an ap- 
 plication of the healing balm of Jesus the all-sufncieir 
 Physician to save you. 
 
 2. For your consolation let me inform you, Jesus, the 
 Physician for sinners, possesses the means for perfecting 
 their cure. What then is that sovereign balm which u- 
 fectually cures such multitudes in so w retched a state : 
 Jt is his blood, his own most precious blood 1 By his 
 strifies we are htalcd. Wonder, O heavens, and be 
 astonished, O earth ! the Physician dies to let the patient 
 live ! Here, weeping sinners, here in the Saviour's pierced 
 heart, is the fountain opened to the house of David, and 
 to the inhabitants of Jerusalem, for sin and for unclean- 
 ness. This precious, this efficacious remedy for sinful 
 
Christ a Physician. 211 
 
 tnan was predetermined in the council of heaven, it was 
 realized on mount Calvary, and it receives its virtue 
 from the dignity of the Physician, who is Emmanuel, God 
 with us. O for a believing heart to stand by the cross, 
 contemplate our great Physician, bathed in sweat, in 
 tears, and in blood ! Jesus knew the absolute necessity of 
 fulfilling every demand of the transgressed law, in 
 precept and in penalty ; equally so of expelling the poison 
 of sin from our hearts, in order to our effectual cure. 
 For this he suffered, the just for the unjust, that he 
 might bring us unto God. Thousands of sinners of the 
 deepest dye, have received this precious remedy of Em- 
 manuel's blood, have been made happy in time, trium- 
 phant in death, and glorious in eternity. 
 
 3. On this subject we have farther to say, that the 
 mere possession of medicine, however excellent, cannot 
 ; it must be applied. It is with real joy that we 
 assert, Jesus our Physician applies the healing balm to 
 the wounded sinner's heart, in time, in quantity, and in 
 continuance. To know Jesus to be the Physician of value 
 il excellent ; but, to receive him as our Physician is infi- 
 nitely better ! The application of his celestial medicine 
 he performs only by his Spirit and his word. He sent his 
 word, and healed them. As the spirit reveals the balm, 
 the word of promise is our warrant to enjoy it as our own. 
 No cure from Christ but in this way. Many professedly 
 take the word, which, in itself, is only as the Physician's 
 viah which can be 'of no use to the patient without the 
 cordial. It is the Spirit of God, in and by the Gospel, 
 which conveys and applies the virtue of Christ to the 
 soul of man. To this we have the joint testimony of pri- 
 mitive saints : Now, said Paul, we have received not 
 the sjiirit of the world, but the S/iirit which is oj GoJj 
 
2J2 Christ a Physician. 
 
 that we might know the things that are freely given t0 
 us of God. When Jesus graciously designs the cure, 
 every obstruction yields. The grossest darkness is ex- 
 pelled by the rays of his light ; and the most hardened 
 heart dissolves on an application of his precious blood. 
 The vilest temptations, raging in the breast like the bois- 
 terous lake of Genesareth, subsides, when Jesus cries, 
 Peace, be stilL The man who habitually lived at a dis- 
 tance from God, is taught celestial breathing in holy 
 prayer ; an eager appetite, unknown before, is created 
 after the bread of life ; and lively animation is found in 
 every faculty of the soul, to perform the commands of a 
 gracious God. Happy are those who are the subjects of 
 such distinguishing goodness ! Raised from a bed of sick- 
 ness, how charmingly we prize the blessing of health ! and 
 as David admirably expresses it, our youth is renewed 
 like the eagles. Infinitely greater pleasure do those enjoy 
 who are delivered from the mortal disease of sin, through 
 the merciful loving kindness of Jesus the Redeemer and 
 Physician of sinners ! They cannot but feel his love, own 
 his grace, and exclaim, Bless the Lord, O my soul, who 
 forgivcth all thine iniquities, whohealeth all thy diseases, 
 and who crowneth thee with loving kindness and tender 
 mercies. 
 
 4. Of Jesus, the divine Physician, I have yet to say, 
 he raises none but . such as are incurable by man. 
 The more desperate the case, the more welcome to his 
 heart, and suitable to manifest his power. Saul of 
 Tarsus, the Jailer, Mary Magdalene, the Thief upon the 
 cross, and numberless other- sinners of the deepest dye, 
 evince this truth. This blessed Physician never leaves 
 lis patient ; he lovcth at all times, and hateth putting 
 away. No case yet, or ever will fail in his hand. Ms 
 
Christ a Physician . 213 
 
 **oney nor price did Jesus ever take for the multitude of 
 cures he performed ; but, at the same time, he never 
 fails to secure the hand and the heart of his patients ; so 
 that, with ardor they commend his worth and celebrate 
 his praise I His cures are radical. They who obtain 
 mercy to believe in him, shall not die eternally. He most 
 sweetly assures every one whom he heals, that he will 
 in due time convey them to glory, where all tears shall 
 be wiped from their eyes ; no more natural nor moral 
 death shall pass upon either their bodies or their souls ; 
 neither shall there be any more pain ; but the Lamb, 
 who is in the midst of the throne, shall lead them unto 
 fountains of living waters, and enjoy an eternity of bliss ! 
 
 Here we might conclude our discourse, but it is of 
 infinite importance for us to know, if Jesus be our Phy- 
 sician ? Certain it is, we must either perish under the 
 painful disease of sin, or be indebted to the healing balm 
 of the Redeemer's blood. Although sinful, diseased man- 
 kind may justly be said to occupy the world as one vast 
 hospital, yet how few are found in Immanuel's 
 ward ! Should you feel the hidden evils of your heart, 
 and earnestly implore the visit of our gracious Physician, 
 you have every encouragement in your favour. Your 
 case, however obstinate, is not too hard for the Lord. 
 The many cures left on record in the Scriptures, which 
 he performed on the deaf, the dumb, the lame, the 
 blind, the distracted demoniac, the loathsome leper, the 
 long-standing infirmity ; all these, while they proclaim 
 the power of Jesus to heal to the very uttermost, affords 
 you encouragement to plead his aid. Go, try his skill ; 
 he never turns away the soul that knocks at Mercy's 
 door. 
 
 I presume to hope, some now hear me who are wit- 
 
214 Christ a Physician. 
 
 ncsses of the healing virtue of the Lord. You have little 
 occasion for me to remind you of the debt of gratitude antf 
 love you owe to him. Remember, you have perpetual 
 need of his care, while exposed to sin, temptation, and the 
 sorrows of the world. Jesus can make your severest suf- 
 fering prove as medicine to establish the health of your 
 souls ; and likewise bless those means which may be used 
 for your recovery, when the body is cast on a bed of sick- 
 ness. Take this Jesus, employ him as yourFAMiLT 
 Physician ; and may you perpetually enjoy the cordials 
 of his love, and await with confidence the period of your 
 dismission to the bliss of eternity ! 
 
LECTURE XXX. 
 
 THE BURNING BRAND EXTRICATED. 
 
 Zech. iii. 2. 
 Is not this a brand filucked out of thejirc I 
 
 With Satan, my accuser near, 
 
 My spirit trembled when I saw 
 The Lord in majesty appear, 
 
 And heard the thunders of his law. 
 
 Now, Satan, thou hast lost thy aim, 
 
 Against this brand thy threats arc vain; 
 Jesus has pluclc'd it from the flame, 
 And who shall put it in again? 
 
 V V HAT strong language is this, to describe the salva- 
 tion of a sinner by the immediate arm of the Lord 
 Redemer ! It was applied to Joshua the high firiest ; 
 but is equally true of all the patriarchs, prophets, mi- 
 nisters, and people of God, who, by nature, as burning 
 brands, experience the power of God in their deliver- 
 ance, and then are prepared to serve and honour their 
 adored Deliverer. While, therefore, I shall attempt to 
 explain this interesting passage of Scripture, may God 
 vouchsafe to accompany our efforts with his blessing. 
 
 1. Our attention is first called to reflect on that well 
 known element which constitutes the most material figure 
 in the text. Fire is a Scripture emblem of the anger of an 
 holy and just God. Thus saith the Lord, AJlre is kind- 
 led in mine anger, and shall burn to the lowest helL Our 
 God is a consuming fire. It is solemnly declared, Hit 
 hand shall find out all his enemies, and shall make them 
 as a fiery oven in the time of his anger. The perpe- 
 tuity of this fire our Lord hath declared, by its being 
 
216 The burning Brand extricated. 
 
 unquenchable, and enduring for ever and ever. What 
 a fearful thing is it to fall into the hand of the living God I 
 Here it may be asked, il How can this awful description 
 consist with the character of the ever blessed God ? Can 
 his wrath burn like fire against the creatures he hath 
 formed ?" It is just. The cause of his indignation is sin. 
 We have transgressed his holy, just, and good law. 
 Therefore it is said, Before him went a fiery law. When 
 God appeared to Moses on the mount, to deliver to him 
 the two tables of the lav/, it was in awful fire, smoke, 
 thunder, and lightning. Awful indeed ! Were it not that 
 sin is as hardening as it is polluting, these solemn truths 
 would make the most abandoned sinner's heart tremble I 
 2. We next cast our eye on the sinner in his sins, the 
 brand burning in the fire. A brand is a piece of wood, 
 or branch of a tree, which once possessed the powers of 
 vegetable life. It is therefore a fit emblem of man, who, 
 by union with Adam, our first parent and representative, 
 possessed the excellence of moral life. But, by sin the 
 human race are cut down, and each individual by nature 
 and by practice are justly deserving the wrath of God, 
 and are as brands in the midst of the burning. By sin 
 came death, in all its possible forms. By one man's dis- 
 obedience many were made sinners. This is the source 
 of human crime, and every conscious breast must feel a 
 fountain of corruption within itself, impelling to every 
 act of disobedience. The justice of God cannot but pur- 
 sue the transgressors of his law ; and the Almighty hath 
 declared, Wickedness burnt th as the fire ; it thai! de- 
 vour the briers and thorns, and shall kindle in the thickets 
 of the forest ; and they shall mount u/i like the lifting 
 uji of smoke. Through the wrath of the Lord of hosts 
 is the land darkened, and the /leo/ue shall be as the fuel 
 
The burning Brand extricated* 217 
 
 - $f the fire. This is a subject which shou'd create in each 
 of us the most solemn sensibility. If we observe human 
 nature as under the special eye of God in this life, we 
 shall find that sin and punishment are companions. Sin- 
 ful man* like a brand in the-fire, is consuming his time 
 in vanity, and his mental powers in folly. But there 
 are sins of intemperance, with others of too vile a nature 
 -to be named, which have & direct tendency, gradually 
 to consume the body and destroy the soul of both young 
 and old. Such persons consume so fast, that, according 
 to David, they live not out half their day** Alas! ho\r 
 many parents and families-have felt the severity of dis- 
 obedience and wickedness in their near connections, and 
 have witnessed their ruin by following them to an un- 
 timely grave ! I could pursue this subject further, and by 
 4he aid of God's unerring word, realize their still more 
 awful state; but enough I hope has been said to awaken 
 your attention, and aid your consciousness of the direful 
 effects of sinning against so good and holy a God. How- 
 ever, justice to my subject, as w T ell as matter of fact, lead 
 
 -me to review my text, and 
 
 3. To show you a very affecting instance of the sin- 
 ner's state. See, the brand lies dormant in the fire, burn- 
 ing and consuming, without power to extricate itself.! 
 Just so is sinful man ; insensible of guilt, and without in- 
 clination or ability to change his unhappy state. Proud 
 nature may arise and attempt to contradict this fact, but 
 it is too positive to be denied. How strongly is this 
 truth declared by Isaiah ! Let favour be shown to the 
 wicked^ yet will he not learn righteousness : in the land 
 .of uprightness will he deal unjustly, and will not be- 
 hold the majesty of the Lord. Lord, when thy hand is 
 lifted u/i } they will not see. This is a jiist description o£ 
 If 
 
£18 The burning Brand extricated* 
 
 the will and ability of fallen nature; and, to such aJ 
 are disposed to dispute it, I Will only say, if man has 
 power to repel the force of his corrupt propensities, and 
 deliver himself from the demerit of his offences, why- 
 does he not accomplish it ? Why not escape from the 
 awful burning ? Why let practice so glaringly contradict 
 avowed sentiment? But such declamation of thoughtless 
 sinners does but prove more forcibly the impossibility of 
 man to save himself ; or, as a brand, to escape from the 
 burning flame. What then shall we do ? Glory be to 
 the riches of mercy ! that which is impossible with 
 man, is possible with God. This leads me, with great 
 pleasure, to review my text again, and 
 
 4. To explain to you the conversion of a sinner ai 
 a brand plucked from the fire. The Agent in this 
 great work is Jesus, the Son of God. We are delivered 
 from wrath through him. Thee is none other name 
 by whom we can be saved, but by the name of Jcsum 
 Christ. His ability to pluck a sinner as a brand from the 
 burning, not only arises from the divinity of his Person, 
 but from his having paid down to justice the price of his 
 infinitely precious blood, as the ransom of his people. I 
 may, therefore, with confidence say, Jesus having pur- 
 chased his people, who, by nature, are children of wrath, 
 even as others, has a legal right to deliver them from 
 their wretchedness, and pluck them as brands from the 
 burning. Glory be to this Almighty Saviour for the 
 plenitude of his redemption, and for the exertions of his 
 converting grace! — To /duck is a word which expresses 
 an instantaneous exertion, implying danger in the sin- 
 ner who is rescued f"om destruction, and power and good 
 will in the blessed Saviour. It equally signifies a change 
 of place and state. The sinner is delivered from the ha- 
 
The burning Brand extricated. 219 
 
 kit, the love, and the practice of sin ; from beneath the 
 carse of the law, and his desert of the fire of hell ; for 
 the purpose of enjoying the pardon, peace, and felicity 
 of faith, in the Lord Jesus. Of such deliverances, how 
 many are recorded in the Bible ? You will instantly re- 
 collect Mary Magdalene, the Jailor, and Saul of 7br- 
 su8. Nor can you omit the singular instance of the Thief 
 upon the cross, who, evidently, was a brand plucked from 
 the fire. Happy will it be for you if your breast can 
 witness so great a deliverance for yourselves ; each ad- 
 vancing as a testimony of the power and love of Jesus, 
 exclaiming with sacred ardour, u Jesus hath plucked me 
 as a brand from the burning.'' If so, you can, with sen- 
 sibility, accompany me in a 
 
 5. Lesson of instruction which our text can afford. 
 A brand extricated from the fire, is yet flaming and 
 smoking. This is perfectly consonant to the sensibility of 
 a converted sinner. He yet feels the power and guilt of 
 sin. His mind is conscious of extreme ignorance of God, 
 Christ, and eternity ; and is, if I may so say, covered as 
 with the smoke of hell. Saul of Tarsus was no sooner 
 plucked as a brand from the burning of his persecution 
 and guilt, than he cried, Lord, what wilt thou have me 
 to d> ? Peter exclaimed on his conversion, De/iart from 
 me, for I am a sinful man, O Lord. Every one called by 
 grace knows and feels the wretched state to which sin re- 
 duced them ; they are taught to lament the many year* 
 they had been consuming their time, their bodies, and 
 their souls in a course of iniquity. Their great inquiry- 
 is, How shall a sinner, as a burning, smoking brand, ba 
 quenched ; and the guilty conscience possess pardon and 
 peace with God ? Let me hope this sensibility is possessed 
 by some of you. I assure you, until you feel yourselves. 
 
220 The burning' Brand extricated.' 
 
 guilty, and your conscience as a burning, smoking brand, ! 
 you will not cry to God for relief. It is contrary to the 
 proud unbelieving state of fallen nature. To possess a 
 juU sensibility of our true character as sinners, must be 
 created by the Lord ; and whoever is a subject of this 
 merciful change, will most ardently seek to be informed 
 how a burning, guilty conscience can be quenched. In 
 hope you are amongst the number of such inquirers, I' 
 shall cheerfully inform you, 
 
 6. The way in which the burning brand is quenched is 
 an the precious blood of the Lord Jesus. Glory be to the 
 Son of God, whose blood cleanseth from alt sin ! That" 
 atoning blood which ■ satisfied justice, may well put 
 out the fire of guilt in your conscience. Come then, 
 guilty sinners, whose case is as distressing as it is dan- 
 gercus, come to the bleeding Prince of life. See ! from* 
 his hands, his feet, his head, his heart, flows blood to 
 wash away your stains. Make no vain excuse — let not 
 unbelief prevail — nature cannot relieve you — no water 
 can quench and heal your guilty sou!* What greater en- 
 couragement can you wish than the invitation which 
 Jesus himself has given ? Him that cometh unto me I wilt 
 in no ways cast out. 
 
 7. I have now to ask some interesting questions. - 
 What becomes of the quenched brand ? May it again fall 
 into the flames of wrath, and be utterly consumed ? Can ; 
 a coal-burnt brand be appropriated to use ? Is it possible 
 it should ever bud, blossom, be covered with foliage, and 
 bear delicious fruit ? From the course of nature we should 
 readily reply, impossible! But to this we triumphantly* 
 assert, that which is impossible with man, is pos- 
 sible with God. It is the work of God that sinners, 
 plucked as brands from the burning, are united to Christ, 
 
The burning Brand extricated. 221 
 
 the true and living vine, and from him derive that vital 
 influence which enables them to bear rich fruit to God. 
 This made Paul congratulate the converts of his day ; — 
 God be thanked, though ye were the servants of sin , you 
 ure now madd the servants of God ; have your fruit unto 
 holiness, and the end everlasting life* Converse with 
 the children of grace ; and they will tell you, they were 
 brands plucked from the burning; and with hearts of 
 gratitude will point you to Jesus, the living vine, as the 
 source of all their hope, their holiness, and joy 1 
 
 3. Glancing again at my text, I perceive a very so- 
 lemn conclusion may be drawn from it. One brand 
 plucked from the lire leaves others in the flames. Could 
 we properly feel the force of this remark, what solemn 
 sensibility would it create I How often do we find thi5 
 truth verified where the Gospel is preached ? One per- 
 son in a pew, snatched as a brand from the burning, 
 while the rest of his company are left in insensibility. 
 Equally so in families ; one is taken, another left. May 
 each of you be assisted to determine this interesting point 
 for yourselves. • 
 
 After having advanced these sentiments, I am obliged 
 to detain you a moment longer, to examine the form of our 
 text. It is a question proposed. In the case of Joshua, 
 it was made by Christ to the Devil. The Lord rebuke 
 thee, Satan. Satan tempts to sin, while the sinner is 
 burning as a brand in his iniquities ; and blows, if I may 
 so say, the fire of corruption to make it burn the stronger, 
 intending, eventually, to destroy both body and soul in 
 hell. But Jesus, in the riches of his mercy, and the 
 greatness of his power, rescues the sinner from the de- 
 struction of Satan ; and then addresses the infernal, Is 
 not this a brand filucked out of the fire ? Thus Jesus dis- 
 3U 
 
222 Tlic burning Brand extricated. 
 
 plays the conquest of his grace, and Satan is summoned 
 as a witness of the fact. — The language of the text is fre-» 
 quently repeated by the Ministers and Church of God, 
 when converts appear for fellowship with the saints, and 
 declare the unbounded mercy of Jesus in snatching thenr 
 from the jaws of destruction. Nor is it uncommon ta 
 find the language of the text on the lips of the convert 
 himself, addressed to all, " Am I not a brand plucked 
 from the fire I" — But, when all the ransomed of the Lord 
 shall be brought to glory, Jesus, with inconceivable tri- 
 umph, may appeal to all heaven, to witness the power 
 of his grace in the salvation of sinners, each of them, 
 "without exception, as brands from the burning; and the* 
 -whole ransomed throng shall sing the praises of God and 
 the Lamb for ever and ever* 
 
LECTURE XXXI. 
 
 THROWS OF GRACE. . 
 
 Heb. iv. 16. 
 
 —The Throne of Grace* . 
 
 Tkough men and devils fage, 
 
 And threaten to devour^ 
 The saints, from age to age, 
 Are safe from .ill their pow'r; 
 Fresh strength thev gain to run their race, 
 Sy waiting at tht Thro fit of Gr ait. 
 
 Kewton, 
 
 1 ERHAPS few sentences are found more familiar in" 
 the lips of Christians than this — a throne ofgRAce. 
 The usual appropriation of the words is to express the 
 great privilege of communion with God in prayer. And 
 although the words do not occur in any other part of 
 Scripture, the term used may be said to comprehend 
 the sum and substance of all the invaluable privileges of 
 the sons of God. As this subject is so interesting, I pur- 
 pose to offer you a short description of the Throne of 
 Grace y — point out the way in which God brings a sinner 
 to that throne ; and how it is the children of God are 
 kept in the enjoyment of that privilege. 
 
 1; A throne is a magnificent seat of state for sovereign! 
 and judges; from whence they form decrees administer 
 justice, give audience, and confer honours. God, in 
 Scripture, is described as sitting upon a throne. How- 
 ever, to guard us against any improper ideas of his spi- 
 rituality and immensity, he hath declared by Isaiah, 
 Heaven is my throne, and earth is my footstool. The 
 authority and dominion, of God over mankind as his crea* 
 
tit Throne of Grace. 
 
 tures, cannot be disputed ; there is a witness of this fact 
 in every rational mind. The Lord shall endure for ever: 
 he hath firefiared his throne Jor judgment. He shall 
 judge the world, in righteousness; he shall minister judge- 
 ment to the fieofile in ufirightnets. F»r us, as transgres- 
 sors, to be brought before this throne for judgment, what 
 else but death in every conceivable form could be pro- 
 nounced against us. Happy for us, there is a Throne of 
 Grace I This is a new throne, the production of infinite 
 "wisdom and everlasting love. On this throne is seated 
 our Everlasting Father as the God of all grace ; 
 Jesus, the Son of his love, through whom grace reigns, 
 is set down at his right hand as our Redeemer and Inter- 
 cessor. And, from the Father and the Son proceeds the 
 Holy Spirit, as the S/iirit of grace and of su/i/ilica- 
 lion. On this august throne, mercy and truth meet to* 
 gether, righteousness and peace embrace each other. 
 The law from the throne of judgment demands the life 
 of the sinner; but Jesus, from this throne of grace, con- - 
 fers a pardon through the merit of his precious blood. 
 Around this throne is the celestial rainbow , the pledge 
 of mercy, and sure ground of promise to every coming 
 sinner. From this gracious throne none were ever dri- 
 ven away. Here the vilest sinners, sensible of their 
 crimes, have found abundant mercy ; the hardest hearts 
 have been made to love ; and the most tempted, distres- 
 sed minds, have found grace sufficient to help them in 
 every time of need. This blessed throne was designed in 
 the council of peace. The curtain, if I may so say, 
 was drawn aside, and a sight of it granted to our first 
 parents when the promise was revealed, that the seed 
 of the woman should bruise the serpent's head; by which 
 they not only jsaw the Lord upon his throne as Lord 
 
Throne of Grace. 325 
 
 Creator, but as Lord the Redeemer, enjoying and wor- 
 shipping him as such. The emblem of this throne of grace 
 was erected by order of the Lord, in the Holy of Holies j 
 for the service of the Hebrews. There the Lord rested, 
 by the symbols of his presence, upon the mercy-seat of 
 the Ark, and between the cherubim s of glory. On the 
 great day of atonement the High Priest entered with 
 blood, and sprinkled it upon the mercy-seat, while 
 the Lord communed with him, and commanded him to 
 return and bless the thousands of Israel. The New Tes- 
 tament affords us ample information of the throne itselfl 
 As Paul, in his comment on the Hebrews' temple, said} • 
 Christ is not entered into the holy places made with hands, 
 which are the figures of the true, but into heaven itself, 
 now to appear in the presence of God for us. There 
 Jesus sits and reigns, to conquer by his grace the purchase 
 of his-bfood ;— there he re ieves the necessities of his peo-; 
 pie under a)' their sufferings, and prepares them to sit 
 down with brim on the throne of his glory. What a pri* 
 vilege then is it to have access to the throne of grace I 
 The vail of the temple is now rent, and the throne is free 
 for every coming sinner ; yet, whoever found the way 
 thither by the dictate of reason or of nature ? Not one. 
 He that erected the throne of grace must bring the dis- 
 tant sinner nigh. How the Lord performs this was to be 1 
 the next division of our discourse. 
 
 2. The efficient cau-e of a sinner's coming to the 
 throne of grace, is eertainlv the Sfiirit of grace : the 
 instrumental cause is the Gospel. ■ Thus-saith the Lord 
 to every one who hath found the way to the throne of 
 grace, I have loved thee, with an everlasting love, there- 
 fore with loving-kindness have I drawn thee. To come,- 
 fti 89; we .understand to be. the motion of a living, and no* 
 
226 Throne of Grace. 
 
 a dead body. God, therefore, by his Spirit of grace, quick- 
 ens those who are dead in trespasses and sin. Sensation 
 and motion, which are the two attributes of life, are made 
 manifest. This was evident in the conversion of Saul 
 of Tarsus. No sooner had the Lord arrested him on his 
 way to Damascus, than light shone into his understand- 
 ing; and his soul was so moved towards the throne of 
 grace, *hat the Lord said unto Ananias, as a proof of 
 Saul's conversion, Behold he jirayetfu I said, the Spirit 
 of God was the efficient cause of dinners being brought to 
 the throne of grace. • As many as are led by the Sjiirit 
 of God, they are the sons of God; and, except a man 
 be born of the Sfiirit he cannot see tkt kingdom of God* 
 I said also, the Gospel is the instrument cause of sinners 
 being brought to the throne of grace. Tlie law, as such, 
 proceeds from the throne of judgment ; it worketh wrath, 
 and nils the awakened mind with the nr>st painful appre- 
 hensions of future woe. ButtheGospe read or preached 
 under the power ot tne spirit, inform* Minim that ther*s 
 is a throne of grace ; that the proclamation of Jesus upon 
 that throne is, Whosoever will, let him come, and him 
 that cometh, I will in no wise cast out. And, what is a 
 matter of great moment to know, the same Spirit as the 
 Spirit of faith, enables such convinced persons to believe 
 the Gospel, put in their claim, and then to go in humble 
 prayer to the throne. This, then, is God's work ; and 
 unless God had taken us by the hand and taught us to go, 
 as he did Ephraim, none of us would have found the way ' 
 to the throne of grace. 
 
 I shall beg your attention to the whole verse out of 
 which I have selected the text. Let us, therefore, come 
 baldly unto the throne ofgrace y that we may obtain mercy, 
 wd find grace to helji in time of need. I simply read it 
 
Throne of Grace* 22/ 
 
 to claim your attention to two parts of it. To obtain mer* 
 cy ; this is the grand errand of all sensible sinners to the 
 throne. But I beg you will consider the issue ;—fnc£ 
 mercy ! O hew big with meaning is this expression ! 
 To hear of mercy is inviting ; but to Jind mercy ; to have 
 it proclaimed in our consciences, and applied to our 
 hearts; what a treasure is this! It means nothing less 
 than, " my soul is pardoned ; 'Christ is my friend ; God 
 is my father ; the Spirit is my comforter ; and heaven 
 shall be my final home!" O, while I pronounce these 
 sentiments, may the God of all grace cause the riches of 
 his mercy to flow into every heart I — The other part of 
 the verse to which I refer you is, To find grace to help, in 
 time of need* This is precious, because there is no pe- 
 riod but what is a time of need to us all. And it is our 
 mercy that there is an ample sufficiency of grace in the 
 fulness of Jesus, who sits upon the throne. Thus, under 
 , our common or extraordinary necessities, we may come 
 ►boldly, and receive out of that fulness, grace for grace. 
 3. I shall now endeavour to explain to you how it is 
 God keeps his believing children in nearness to the throne 
 of grace. — This is performed by the continued influence 
 of the same Spirit who brought you near at first. No 
 man can keep alive his own soul. The water of which 
 ; Jesus gives his people, he asserts to be, in them a well of 
 water springing up unto everlasting life. It is owing to 
 ; the gracious influence of this Spirit residing in your souls, 
 - that your desires and exercises of heart are kept towards 
 the throne ; else you would inevitably apostatize. All 
 ?ny springs are in thee, said David ; and the longer you 
 live, and the more you experience of God, the more you 
 will be convinced of the perpetual aid of that bussed 
 Spirit who is promised to help our infirmities. Neve? 
 
&& Throne of Grace. 
 
 loose sight of this truth. Through Christ we have accent 
 unto the .Father , by one Spirit. Therefore, honour the 
 Spirit as the source of your life from Christ, and the bond 
 of communion with the Father on the throne of his grace. 
 —I next inform you that God has appointed external 
 means, or what I may call roads or path-ways, to the 
 throne of grace. These are, the Scriptures, public prayer, 
 preaching the Gospel, the positive ordinances of baptism 
 and the Lord's supper, the communion of saints, not for- 
 getting family worship* All these are enjoined upon be- 
 lievers as such ; God having connected the means with 
 the end, for the express purposes of our obedience, the 
 exercise of spiritual life, and the glory of his own grace. 
 And it has always been found, those persons who have 
 either despised or nrglected the means, have missed the 
 end, and fell short of communion with God. On the 
 other hand, those who observed the means, and had re- 
 spect to all God's commands, found that in keeping of 
 them there was great reward. One other mean by 
 .which God keeps his people near to his throne of grace, 
 is the rod of affliction. By nature we are bent to back- 
 slide, leave the throne of grace, and depart into a thou- 
 sand forbidden paths ; therefore, whom the Lord loveth 
 he chastencth. In their affliction, saith the Lord, they 
 •will seek me early. How many can witness the utility 
 ,of affliction in leading then) to the throne of grace ! They 
 unitedly declare with David, i Before I was afflicted I 
 .went astray ; but now have I kejit thy testimonies. 
 
 Let me now intreat you to bear in mind, that the de- 
 sign of God's dealing with you is to lead you to his throne 
 .of grace. Never rest satisfied short of the enjoyment of 
 .this high privilege. Let the recollection of your past en- 
 joyments at the throne second my admonition. You 
 
Tfircne of Grace. 329 
 
 know your happiness consists in fellowship with the Hi- 
 ther, and with his Son Jesus Christ. Rest net in any duty 
 or means of grace, but pass through them as the ap- 
 pointed ways to the throne. And, I may venture to as- 
 sure you, that in proportion to your frequent sensible com- 
 munion with Christ on his throne, will be the peace of 
 your mind, the fruitfulness of your life at home and 
 abroad, and the solidity of your confidence in believing 
 that he who hath led you to the throne of grace will 
 soon transmit you to the throne of his glory for ever I 
 
 I cannot allow myself to close without reflecting on 
 the unhappiness and danger of a person bein* destitute of 
 an access to the throne of grace. We are under law or 
 under grace; either beneath the burning throne of judg- 
 ment bound over to death, or under the covert of Em- 
 manuel's wings on the throne of grace. While we exa- 
 mine ourselves, may God help us to be faithful, meet with 
 us in mercy, and lead us to his throne of grace ; there to 
 obtain that mercy and grace which shall help in every 
 time of need, and prepare us for the blissful region* of 
 immortality I 
 
 
LECTURE XXXII. 
 
 COMPARISON BETWEEN THE RESURRECTION OF 
 JESUS CHRIST AND THE CONVERSION OE A SIN 
 VER. 
 
 Rom. vi. 5. 
 — The likeness of his resurrection. 
 
 What tbo'once we periah'd all, 
 
 u.cis of our Parents 1 tallj 
 : i coiid life M now receive, 
 ) . our heavenly Adam live. 
 JLail the Loitl of earth and hcav'n! 
 ]'iaLe to th'-e by both he giv'n! 
 Thee we gieet triumphant now, 
 Ha:i ! the Renin CCtioti — Jhou. 
 
 7. R. 
 
 JL HE Resurrection of Jesus Christ from the dead is £ 
 fact against which the enemies of Christianity have le- 
 velled their most virulent artillery. No wonder, there- 
 fore, that with equal ardour, Christians employ them- 
 selves in the research of those positive and presumptive 
 evidences on which this great fact is founded ; and from 
 thence draw their fortitude of soul and hope of immor- 
 tality. To know Jesus, and the fwivcr of his resurrec- 
 tion, was the ardent wish of St. Paul. He did know them 
 in a degree, hut wished to penetrate them more deeply, 
 and feel their efficacy more sensibly. Indeed, to know 
 the power of the resurrection of Jesus, what it is in itself, 
 as proving his character, evincing the completeness of his 
 ransom, and destroying our enemies ; to know and feel the 
 power and influence of that resurrection upon the heart ; 
 and to be taught the exertion of that power upon the bo- 
 dies of saints at the el'. se of time; these enter very ma- 
 terially into the marrow of Christianity. 
 
Convention of a Sinner. -2 J L 
 
 I purpose, in this discourse, to show you the li 
 
 NESS BETWEEN THE RESURRECTION OF JESU3 ANT> 
 THE CONVERSION OF A SINNER. 
 
 1. Jesus vjaa declared to be the Son of God, mth 
 fiower, according to the Spirit of holiness, by his resuv < 
 rection from the dead. God hath fulfilled his promise, 
 in that he hath raised up Jesus again, as it is written in 
 the second Psalm, Thou art my Son, this day have I be- 
 gotten thee. When Jesus entered public life, it was in 
 the character of the Son of God ; but the Jews denied 
 him that claim, and charged him with blasphemy'. Si- 
 tan, in the wilderness, levelled all his temptation against 
 the sonshi/i of Jesus. And many of his followers fre- 
 quently doubted of his character, and said unto him, If 
 thou be the Christ, the Son of God, tell us plainly. V>\\\ 
 •when Jesus arose from the dead, it established his claim 
 as the Son of God; and after his appearance to his 
 disciples, their faith was sufficiently confirmed, and they 
 were filled with exceeding great joy ! — As with Jesus, so 
 with converted sinners. Blessed be the God and Father 
 of our Lord Jesus Christ, who, according to his abund- 
 ant mercy, hath begotten us again unto a lively hope, by 
 the resurrection of Jesus Christ fro m the dead. First 
 risen with Christ, as Head and Redeemer, and then, by 
 virtue of that secret union, his people are brought into a 
 visible relation to him as the sons of God, by the regene- 
 ration of the same Spirit of holiness tint raised him iro 
 from the dead. We may call ourselves the soi.s of God, 
 be either esteemed or denied such by others ; but unless 
 we have experienced the power of the resurrection of 
 Jesus Christ, by the regeneration of our souls, our claim 
 to the character is vain. Because ye are sons, God hath 
 sent forth the Spirit of his Son into your hearts, crying, 
 
232 Conversion of a Sinv.-r. 
 
 Abba, Father. See, therefore, the connection, and the 
 analogy, between the resurrection of Jesus and our rege- 
 neration. As Christ was delivered for our offences, and 
 rose again for cur justification ; so, we can have no greater 
 evidence of interest in him, than by being raised by grace 
 from a state of moral death and corruption, to walk in 
 newness of life. 
 
 2. Jesus said, I have ficwer to ley down my life, and 
 I have ficwer to take itufi again. — He did lay down his 
 life, attended with tears, with sorrow, and with blood, 
 as the ransom of his flock ; but, when he took it up again, 
 though essentially the same life, it was freed from every 
 possible degree of anguish ; he wept no more ; for in that 
 he died) he died unto sin once; but in that he liveth, he 
 liveth unto- God, The risen Jesus now declares, 1 am he 
 that liveth, and was dead; and behold, lam alive for 
 evermore. Jesus is now made a Priest for ever, after 
 the power of an endless life ; and ever lives to make in- 
 tercession for us. — In this instance also, we trace the like- 
 ness of his resurrection, to the conversion of a sinner. 
 Christ is cur life; our life is hid with Christ in God. 
 His new and glorified life is communicated to his mem- 
 bers. Because I live, ye shall live also. With this 
 life, whoever hath it, like the risen Jesus, they live unto 
 God ; and as the life of Jesus, so the new and spiritual 
 life of his people shall never see death. I am the resur- 
 rection and the life, saith the Lord ; he that bclieveth in 
 me, though he were dead, yet shall he live ; and whosoever 
 llvelh and bclieveth in me, shall iieiwr die. With what 
 satisfaction and gratitude should Christians look on their 
 new life ! and what strong consolation must this afford in 
 prospect of the grave ! 
 
 Z. The resurrection of Je^u? Christ from the dead wm 
 
Conversion of a Sinner. 233 
 
 l»is first step to the mansions of bliss. And, certain it is, 
 the conversion of a sinner is his first step to the mansions 
 of glory. Except a man be born again, he cannot see the 
 kingdom of God, But those who are born again shall 
 surely see the kingdom of God. It is indeed their first step. 
 While lying in the grave of iniquity, there can be no hope ; 
 but when the soul, dead in trespasses and in sin, is quick- 
 ened by Christ, and the stony heart, like the door of his 
 sepulchre, is in any way removed, the actions of spiritual 
 life are produced, and liberty, unknown before, is most 
 charmingly enjoyed ! The Lord giveth grace and glory* 
 There is an inseparable connection between these two 
 gifts. He that bestows regenerating, sanctifying life upon 
 a sinner, as the fruit of grace, will eventually crown that 
 life with glory. Jesus is our fore-runner • As sure as he 
 took his first step from the grave, and then ascended 
 up on high, crowned with glory and majesty, so assur- 
 edly shall the living members of his spiritual body unite 
 with him their Head, and be glorified together. For this 
 he incessantly prays, and this shall certainly be accom- 
 plished. Father, I will that they whom thou hast give?; 
 me, be with me where I am, to behold my glory. Can 
 Jesus plead in vain ? Impossible ! Let us then, rejoice in 
 in hope of the glory of God, 
 
 4. The last view we shall take between the likeness of 
 the resurrection of Jesus, and the conversion of a sinner, 
 is the assemblage of the divine attributes in pro- 
 ducing them. Christ was raised ufi by the glory of #/> 
 Father. Not so much by the attendance of the brigh: 
 Angels who were sent to witness the resurrection of 
 Jesus, as the display cf the divine perfections in that glo- 
 rious event. The wisdom of God in devising the plan 
 of redemption; his Omnipotence in raising Jesus from 
 2X. 
 
234 Conversion of a Sinner, 
 
 the dead, when he personated his numberless people, 
 and bore their still more numerous transgressions; his 
 faithfulness in accomplishing the many prophecies 
 and promises made unto the fathers in various ages con- 
 cerning the incarnation, death, and resurrection of his 
 Son ; his justice, receiving from Christ, cur adored 
 Mirety, complete satisfaction to his law, in precept and 
 penalty; and, with these, his mercy and his love, 
 shine with more radient lustre than the meridian sun in 
 Its brightness ! The application of these attributes is 
 made to the conversion of sinners. As Christ was raised 
 up, by the glory of the Father, so we also walk in new- 
 ■nesi of life. Paul wished the Ephesians to know, what is 
 the exceeding greatness of his fiower to us-ward who be- 
 lieve, according to the working of his mighty fiower 
 which he wrought in Christ when he raised him from the 
 dead. The same power of Jehovah which raised Jesus 
 from the sepulchre, is not only necessary, but is evidently 
 exerted in raising a sinner from the grave of iniquity, by 
 regeneration and conversion. And, however easy some 
 may imagine it to believe, to the saving of the soul, we 
 learn from the above quoted text, that the faith of God is 
 Wrought in the soul, and supported by the exceeding 
 greatness of his power. This is the grand reason why lie 
 that believeth shall be saved, Paul being raised by the 
 power of God, from a state of ignorance, carnality, and 
 implacable enmity, to a life of obedience, zeal, and ho- 
 nour in the cause of Emmanuel, gave this testimony con- 
 cerning the temper of the disciples towards him ; they 
 glorified God in met The wisdom, goodness, mercy, 
 power, and love of God, manifest in the resurrection of 
 Jesus, was proportionally displayed in the conversion of 
 PftO) ; and is likewise displayed in the regeneration of 
 every sinner in every age. 
 
Conversion of a Si/iner* 235 
 
 You may now perceive the analogy between the resur- 
 rection of Jesus and the conversion of sinners. Their 
 sonshifi is declared; their spiritual life is ev joyed; it 
 is their first stefi to glory, and the whole displays the 
 grandeur of God. 
 
 From the nature of the death and resurrection of Jesus 
 Christ ; as also its parallel with the death of a believer 
 to sin, and his rising to a life of righteousness, by the 
 power of regenerating grace ; Paul, in this chapter, takes 
 occasion to show the design of Baptism. This institu- 
 tion is a mirror, in which those subjects on which we 
 have now treated are admirably illustrated ; and when a 
 person is baptized in faith, he beholds the fitness of that 
 ordinance to realize his hope in his Saviour's death and 
 resurrection, and his personal interest in the power of 
 his resurrection; and from thence devotes himself to the 
 honour of God. 
 
 Let us now inquire into our personal interest in the 
 resurrection of Jesus Christ. What evidence have we 
 that we have passed from death unto life ? If so we have, 
 we certainly live to God in newness of life, and know that 
 that life we once did not possess ; that it comes from a 
 risen Saviour, and is connected with hopes, privileges, 
 duties, and joys unknown to us before. From the death 
 and resurrection of the Son of God, all your salvation must 
 flow. If you, therefore, be risen with Christ, may you set 
 your affections on things above. Remember, every aspi- 
 ration of the soul to heaven, every longing to be dissolved 
 and to be with Christ, is the fruit of his resurrection 
 upon you. May your conversation be more abundantly 
 in heaven ! And, while on earth, may you bear the fruit 
 of the resurrection of Jesus in your temper and conduct, 
 and look forward, with joy, to the hour of death, and to 
 the day of judgment. 
 
LECTURE XXXIII. 
 
 CHRIST THE GOOD SHEPHERD. 
 
 Psalm xxiii. 1. 
 The Lord is my Shepherd. 
 
 TeU me, fairest of thy kind, 
 
 Teii me, Sfupherd % all divine, 
 Where this ranting; head reclined 
 
 May be relieved from cares liKe mine: 
 
 Shepherd lead me to thy grov* 
 If bui uinfl noon infect the skv, 
 The lickVmg sherp to covert fly, 
 The sherp not halt so faint as I, 
 
 Thus overcome with love. 
 
 Watts. 
 
 -ALL the characters and offices of Jesus Christ declare 
 his union with his people ; they express the beneficent 
 care he exercises over them ; and they are admirably 
 designed to teach us, how to make use of him under all 
 the exigencies and changes of their lives; the result of 
 which never fails to be the glory of his adored name. 
 Among the variety of characters of Christ, no one 
 is more excellent in itself, or more instructive to us, than 
 that of a Shepherd. Be this the subject for our present 
 meditation ; and may he graciously vouchsafe so to reveal 
 to us the riches of his love and the brightness of his glory, 
 that each may appropriate the language of David : The 
 Lord in my Shepherd* therefore J shall not want; — and, 
 may the Lord grant we may never want an heart to 
 praise him. 
 
 It will be cur advantage to examine a few ancient pro- 
 phecies relative to Messiah, under the character of a 
 Shepherd, and to which Jesus referred when he said, I am 
 the good Shepherd. The first which occurs is, Gen xlix* 
 
Christ the good Shepherd. 237 
 
 24. From thence is the Shepherd, the stone of Israel ; that 
 is, Messiah, who was to spring from Jacob, and the God of 
 Jacob, to whom should be the gathering of the people, as 
 a shepherd gathereth his flock ; and who also is empha- 
 tically the foundation-stone on which the hopes of his 
 people should rest for present and future felicity. By 
 Isaiah it was said concerning this great personage, He 
 shall feed his foe k like a shepherd ; he shall g ether the 
 lambs with his arm, arid carry them in his bosom, and 
 shall gently lead those that arc with young. Stronger 
 still, if possible, was the promise by Ezekiel ; I will set 
 up one shepherd over them, and he shall feed them ; and 
 ye my flock, the flock of my pasture, are men, and I 
 am your God, saith the Lord God. But by Zechariah, 
 the Lord ushered in the appearance of Messiah in a very 
 extraordinary manner. Awake, O sword, n&ainet my 
 Shepherd, and against the man that is my fellow, saith 
 the Lord of hosts ; smite the shepherd, and the sheefi 
 shall be scattered. Reviewing each of these prophecies, 
 and comparing them with the life, character, and claim 
 of Jesus, we have abundant reason to appropriate the 
 text, and say of Jesus, The Lord is my Shepherd. 
 
 As the office of a shepherd is familiar, let us select a 
 few instances of his ability and care, and we shall find 
 that these will aid our reflection on Jesus, the Shepherd of 
 Israel. — The shepherd receives his flock in charge ; there- 
 fore Jesus, addressing his Father, concerning his sheep, 
 said, Thine they were, and thou gavest them me. — As 
 every wise pastor knows the individuals of his flock, so 
 Jesus declared, I know my sheep, and am known of mine* 
 —Eastern shepherds always went before their flocks, to 
 remove hindrances from their paths ; and, it is very cer- 
 tain, Jesus our fore-runner and all conquering Shepherd^ 
 
238 Christ the good Shepherd. 
 
 has removed every obstruction which our sins had pro- 
 duced, and opened a safe and plain path to heaven. It 
 is, therefore, said, When he fiuttcth forth his own sheep, 
 he goeth before them, and the she ep follow him, for they 
 know his voice. — The chief office, however, of the shep- 
 herd is, to provide necessary pasture for the flock ; and 
 the testimony of David concerning the Lord his Shep- 
 herd is a copy of the experience of every believer : 
 He maketh me to lie down in green pastures ; he leadeth 
 me beside tht still waters. — No animals are more defence- 
 less in themselves, nor more exposed to dangers, than 
 sheep, and need the watchful eye, and the guardian arm 
 of a faithful shepherd. We all like sheep are exposed to 
 sins and fees ; but Jesus is the good Shepherd that careth 
 for his sheep; They, said he, shall never perish, neither 
 thallanyphtrJc them out of my hand. — Cleanly as sheep 
 are, they frequently want washing; and this is certainly 
 true of all that follow the Lord; and, as necessity re- 
 quires, he washes them in the fountain opened for sin 
 and for uncleanness, and in the waters of affliction* 
 Thus they are described as a flock of sheep which go up, 
 from the washing, not one barren among them. — Not* 
 withstanding the excellence of the shepherd, and the 
 fruitfulness of the pasture he provides, there is a strange 
 propensity in sheep to go astray. Too true an emblem 
 of ourselves ! We have all gone astray in heart or in life, 
 and perhaps in both. But Jesus seeks the lost sheep, re- 
 covers them from danger, and returns them to his fold. 
 David has left a memento of this ; he restoreth my soul; 
 and Peter, like a wandering sheep, entangled in the 
 barriers of iniquity, could never forget the gracious care 
 of this powerful Shepherd, in rebtoring him to the com. 
 forts of his love ! 
 
Christ the good She/iherd. 239 
 
 Not detaining you any longer upon a detail of parallel 
 between the shepherd of a flock and the good and gra- 
 cious Shepherd of our souls, I shall call your attention to 
 a few peculiarities which distinguish his character, and 
 which claim both our faith and our admiration. — This 
 blessed Shepherd, to rescue his flock from the curse of 
 the law, the evil of sin, and the damnation of hell, as- 
 sumed their nature, fulfilled the precepts of the law in 
 his life, and suffered its penalties for them in his death. 
 I lay down my life for my sheep, said the good Shepherd. 
 The sword of vengeance, according to prophecy, did 
 awake; the Shepherd was smitten, that the flock might be 
 redeemed. Unparalleled love! See, see my brethren, 
 you who are the flock of his pasture, your life purchased 
 by his death ; for though the price of pardon was his 
 blood, his pity did not withdraw. — Jesus, the Shepherd of 
 Israel, gives spiritual birth to all his flock, who, by na- 
 ture, are dead in trespasses and in sins. / am come, 
 said he, that they might have life, and that they might 
 have it more abundantly. With this life, the sheep have 
 an ear created, by which they hear the shepherd's voice; 
 for a stranger will they not follow. And, with this life 
 also, the sheep receive a spiritual appetite for the food 
 which the Shepherd provides. Else none would have 
 believed in him, none would have followed him, nor 
 feasted on the pastures of his love. This truth, however 
 unpalatable to some, Jesus declared to many ; Ye believe 
 not, because ye are ?iot of my sheeji, as I said unto you* 
 What gratitude should you express to Jesus, who sought 
 you when strangers, and brought you to the fold of God t 
 —As the Shepherd of Israel gives life to his flock, so he 
 goes before them to prepare pasture suited to their 
 growth and nourishment. Incompetent to choose for 
 
S40 Christ the good Shepherd. 
 
 yourselves, behold Jesus prepares his grace, his provi- 
 dence, and his church, for you. Every thing suited with 
 your comfort, peace, perseverance, and happiness, is 
 prepared in your Shepherd's hand and heart ; and it is 
 from his fulness alone you can receive grace for grace. 
 Even afflictions become excellent pasture to correct those 
 humours, and carry off those disorders, to which the flock 
 of Christ are subject. This faithful Shepherd will never 
 leave nor forsake his sheep, but be sensibly present with 
 them in the hour of dissolution. This was one reason 
 why David so highly exulted in his Shepherd. Though I 
 'Walk through the -valley of the shadow of death, I will 
 fear no evil ; for thou art with me ; thy rod and thy staffs 
 they comfort me. To which we shall only add, that the 
 period will arrive when this great Shepherd will person- 
 ally appear in his glory, and all the holy Angels with him, 
 and sit upon the throne of his glory. Before him ail na- 
 tions shall be gathered, and he shall separate one from 
 another, as a shepherd divideth the sheep from the goats ; 
 his sheep he will welcome to his celestial fold of glory ; 
 the others will be dismissed his presence, and consigned 
 to woe. 
 
 From this view of the character and office of Jesus, 
 the Shepherd of Israel, no wonder we find such strong 
 epithets used in the Scripture to declare his excellence. 
 Peter celebrates him as the Chief Shepherd, as he is not 
 only the proprietor of the flock of grace, but that it is 
 from him all his ministers, as under shepherds, receive 
 their call, qualifications, and success of their labours. 
 Paul calls him, the Great Shepherd of the sheep. Great 
 indeed! in wisdom, power, and love; great in the ex- 
 tent of his redeemed flock, a number that no man can 
 number; and although great were the sufferings he en- 
 
Christ the good Shepherd* 241 
 
 durcd in accomplishing the salvation of his flock, yet in* 
 finitely greater will be that glory in which he shall appear 
 at the last day. The whole of which receives additional 
 lustre when we consider the perfection of his nature 
 as man. He was without spot or blemish ; this pure na- 
 ture, taken into union with the great God, must needs 
 produce a glorious Mediator, and an all-sufficient Shep- 
 herd for his people. Here then, may we not with ar- 
 dent prayer unite with David, Give ear, O She/iherd 
 of Israel, thou that leadest Josefih like a flock; thou that 
 dwellest between the cherubims, shine forth I "Let thy 
 pow r er and thy glory appear in gathering in thy ransomed 
 flock from among all nations, that they may unite and 
 rejoice in one fold, under one Shepherd, for ever more." 
 A subject of very infinite importance now remains for 
 us to determine. Are we numbered with the flock of 
 Christ ? and, can we with the utmost sincerity say with 
 David, The Lord is my Shepherd'/ To be introduced 
 among the visible flock of any denomination of Chris- 
 tians is net, of itself, sufficient to determine this point. 
 We have already said, concerning the good Shepherd, 
 that he putteth forth his own sheep, and 'goeth before 
 them, and they follow him. As the sheep lodge in the 
 fold through the darkness of the night, and by the rising 
 sun are put forth to feed beneath its cheering rays : so 
 Jesus, by his Spirit, regenerates the souls of his flock, 
 puts them forth from their carnal, unbelieving state, and 
 thereby renders them visible as his sheep. The mark 
 of his bloody cross, from whence all their salvation 
 flows, he puts upon them, and then gives them power and 
 love to follow him as their chief and good Shepherd. 
 Has this taken place between Jesus and you ? He came 
 to save the lost sheep cf the house of Israel, and none 
 Y 
 
242 Christ the good Shefiherd. 
 
 but those who feel how far they have wandered from G<>4 
 in the paths of disobedience, will prize the grace of thig 
 blessed Shepherd. Read the parable of the lost sheep, 
 recorded in Luke xv. and may this gracious Shepherd 
 make it a mean of convincing you of your danger, and 
 then gather you to the arms of his mercy. 
 
 The flock of Christ, more or less, from the depravity 
 of nature, the force of temptation, and the sufferings of 
 life, are subject to fear. It would be enough for you to 
 listen to the voice of your Shepherd, who says, Fear not y 
 little flock. But that ancient promise of his pastoral 
 office before recited, affords you still greater consolation. 
 He shall feed his flock like a shepherd ; he shall gather 
 the lambs with his arm, and carry them in his bosom. 
 Amidst all your sins and fears fly to his arms. Remem- 
 ber, Jesus your Shepherd will not only take care of you 
 and your concerns, but lie has gone before you through 
 death to heaven, to prepare a place for you. The chief 
 Shepherd shall appear to receive you to himself, no more 
 to revolt from him, nor sin against him. In his bosom 
 you shall for ever rest, and drink pure joy from the foun- 
 tain head for ever and ever. 
 
LECTURE XXXIV. 
 
 MORNING PRIVATE DEVOTION 
 
 Psalm cxxxix. 18. 
 Wlicn I awake I am still with thee* 
 
 S-mM vet another day to see 
 
 The light, O may I walk therein; 
 
 Increasing more and more in thee, 
 
 A birth to God, a death to sin. 
 Till meet for heav'n I wing mv flight, 
 And raise thee with the saints in li^ht. 
 
 Langly. 
 
 IT is universally acknowledged that religion consists in 
 the enjoyment and worship of the most high God. The 
 man who, by faith of the operation of God, is practically 
 convinced that in this vale of tears he has no solid happi- 
 ness but what is derived from communion with his ever- 
 lasting Father in Jesus Christ, knows that days and months 
 and years are no more to him than as he is assisted to 
 walk in the light of God's countenance ; improve the 
 dispensations of providence, and anticipate that blissful 
 state in which the Sun of Righteousness creates 
 eternal day. Under such impression, David penned this 
 most excellent psalm. 
 
 Early as the dawn, sensible of the divine presence, he 
 was solicitous to begin the day with God, and improve 
 its various and successive events. From past experience 
 Christians must be deeply convinced, that the day which 
 is begun with sensible communion with God, ends with 
 indescribable pleasures. On the contrary, when God is 
 not enjoyed, and duty is wholly neglected, or indiffer- 
 ently performed, they unavoidably rush on the business 
 
244 Morning private Devotion. 
 
 of the day, as the unthinking horse into the battle, and 
 seldom fail to meet with some bitter cup, or fatal snare, 
 before the curtain of the evening falls. I shall, in this 
 lecture, offer you some instructions to assist your morn- 
 ing devotion, sincerely hoping God may make them 
 beneficial to all. 
 
 Reflection. Preserved through the dangers of the 
 night, intreat God to teach you, habitually, to meet the 
 unfolding eye-lids of the morning with reflection ; and, 
 like the attracting magnet to its pole, your soul may fix 
 upon your Lord and Saviour. Your mind thus disposed, 
 I wish you to refect on God's goodness in your preser- 
 vation, especially if health attends your person. How 
 many of your fellow creatures, at the same moment, may 
 be left on beds of painful, languishing sickness ; how many 
 may have had their sleeping moments interrupted by de- 
 vouring flames, or by the robber's hand ! and many others 
 may have made their beds their tomb, since the last 
 setting sun, and gone the way from whence they shall not 
 return ! These thoughts will create in your heart a 
 most charming sense of God's sparing goodness to you. 
 Jt is oj the Lord's mercies that ive are not consumed ; 
 because his compassions fail not. They are neiv every 
 morning: great is his faithfulness. Remember, another 
 day is now adding to the term of your life, and that each 
 leaves the number less. Alas ! how swift they fly ! The 
 aged should remember that the current of time runs 
 sensibly the stronger the nearer it verges to eternity ; and, 
 of course, very little time remains for you. It should be 
 the duty of youth to implore God, so to teach them 
 that they may number their days, and a/i/ily their hearts 
 unto ivisdojn. Each of you may now reflect, how 
 many dark, sinful, and dangerous days you have passed* 
 
ZTorning private Devotion. 245 
 
 This will melt you down in self-abasement; each past folly 
 will prove a way-mark to your future conduct, and sti- 
 mulate you to walk more humbly with God. — Let the 
 morning teach you that you have another day's work 
 to do. The worldling opens his eyes from sleep, proba- 
 bly before nature lifts the grey eye-lids of the morning ; 
 and, with eagerness, begins to review and to adjust his 
 business for the day. Diligent in business, fervent in 
 spirit, servmg the Lord, is a Scripture maxim, binding 
 upon the disciples of Jesus. Such, however, will view 
 the secular business of life as a secondary object, and 
 first direct themselves to God for ability to perform the 
 work of the day, as alloted in all its parts by infinite 
 wisdom. In this you will readily perceive that you have 
 something to do for the honour of your God ; duties to be 
 discharged for the benefit of your family ; some act of 
 forbearance, charity, or good-will, to your fellow crea- 
 tures ; and something for your own progress and growth 
 in grace. Of all men, Christians have the most important 
 work cut out for them; none are idle but those who bear 
 the name, without the nature of Christianity. Your past 
 experience, however small, mu3t corroborate with the 
 Scripture testimony, that you know not what a day ?nay. 
 bring forth* Duties, losses, benefits, temptations, sor- 
 rows, perhaps in forms unknown to you before, may 
 await you. In each you will be called to exercise those 
 tempers which shall prove either your honour or your 
 grief. With cool reflection, therefore, begin the day; 
 and every adverse providence will make the less impres- 
 sion upon you ; every duty will be more cheerfully per-, 
 formed. The husbandman, arising from his bed of rest, 
 in order to combat the labour of the field, finds it neces- 
 sary to partake of a repast at his table, that his animal 
 Y2 
 
246 Morning firivate Devotion. 
 
 strength may be renewed. This will teach you, that 
 another part of your morning's devotion is the lively 
 exercise of 
 
 Faith. What animal food is to the body, that, and 
 more than that, Christ is to the soul. He is the bread of 
 life, and the water of life; and every hungry soul, by 
 faith, knows what it is to be satisfied with his fullness. 
 Faith, amidst the graces of the soul, is somewhat like 
 the main spring in your watch : when properly wound 
 up, it sets the whole in motion ; gives you the time of day, 
 or evidence of salvation, comfort and duty; for it works 
 by love. You must recollect, the Israelites were to 
 gather the manna in the morning, although they were to 
 eat of it all the day long ; and you will find an essential 
 benefit in a morning's believing meditation on the person 
 and offices of Jesus Christ, who alone can maintain the 
 life of your soul amidst the changes of the day. To these 
 directions let me add, as nature and custom dictate you 
 in the morning to adjust your person with apparel, so 
 may you, by the hand of faithful on the Lord Jesus — as 
 a robe of righteousness, a garment of salvation, and as 
 a complete suit of armour. Thus, with spiritual food 
 and raiment, you may venture into the more busy scenes 
 of life, and hope to close the day in peace. To stimulate 
 you in this happy morning exercise of faith, it is said, 
 Messiah's goings forth are pre/iared as the morning ; 
 that he shall be as the light of the morning, when the 
 sun riseth, even a morning without clouds % as the ten* 
 der grass springing out of (he earth by clear shining 
 after rain. Each of these beautiful figures are to instruct 
 )ou what Christ hath done in his incarnation and resur- 
 rection ; and what he will be to you by the influence of 
 his grace } consequently, he is the proper object for ) our* 
 
Morning private Devotion. 247 
 
 believing meditation every morning. To establish you 
 more firmly, fail not to read a portion of the Scriptures, 
 and plead the influence of that divine Spirit, who was 
 promised to testify of Christ, to guide you into all truth, 
 and, of course, prove your everlasting Comforter. The 
 next part of your morning devotion I shall name, is 
 
 Prayer and Praise. These are what I may call 
 twin duties, recommended by Paul and other disciples. 
 And these are inseparable in the breathings of a pious 
 heart ; because we cannot approach God in prayer for 
 a present blessing, but what, on the least recollection, we 
 must praise him for what we have received. In the ex- 
 ercise of these duties reflection is necessary to arrange 
 our wants and our mercies ; andfait/i, in order to plead 
 the promises, and to be persuaded that God will assuredly 
 grant us a supply. I do not suppose you are so perfect as 
 that, in the performance of these duties, you are always 
 free and happy, and meet with no opposition. So far 
 from it, it is much easier for a person to read, hear, or 
 preach, than to pray ; because prayer is the most spiri- 
 tual of all duties : it is what our depraved nature dis- 
 relishes; and, because we gain more by this than any 
 other duty, Satan strives to interrupt. Neglect of prayer 
 is one great cause why many professors are so extremely 
 unsavory in their conversation, and so dark in their evi- 
 dences of salvation. Rollin, in his ancient history, some- 
 where relates, that an Heathen commander told his 
 foiled army, " I lost the battle to day, because I sought not 
 the protection of the gods in the morning." Remember, 
 few professors, who fall by temptations in the day, but 
 what may trace their misfortunes to an habitual neglect 
 of morning devotion. Earnestly look to God for a pray- 
 ing, believing heart, and for the Spirit of supplications. 
 
24 S Morning fir iv ate Devotion, 
 
 Rather than arise abruptly from your knees in prayer $ 
 accustom yourselves earlier to arise from your beds. Da- 
 vid says, I fir evented the dawning of the morning, and 
 cried, O God, thou art my God, early will I seek thee. 
 My voice shah thou hear in the morning, Lord, in the 
 morning will I direct my fir ay er unto thee, and will look 
 u/i. Indeed, David had every reason to look u/i in firm 
 confidence of his prayer being heard, his person preserved, 
 and his soul abundantly blessed through the course of the 
 day, let the duties or the sufferings that await him b& 
 what they may. 
 
 Although the benefits resulting from morning devotion- 
 produce their own reward, and fail not to habituate you. 
 to its delightful performance, yet it may afford you a, 
 pleasing stimulus to recollect, that the stones which good 
 old Jacob had for his pillow in the night, he arose early 
 in the morning to erect into a pillar of memorial of God's 
 goodness in making the place to him a Bethel. Moses 
 went up on the mount early in the morning, and was ad- 
 mitted to converse with God face to face, as a man con- 
 versed with his friend. Joshua arose early with the Ark, 
 and took Jericho. I shall conclude my advice to you on 
 this interesting subject, by calling your recollection to 
 morning devotion as a just emblem, and an happy presage 
 of your resurrection by Christ from the sleep of death ; 
 when, with David, and all the ransomed throng, you, 
 will behold the face of Emmanuel in righteousness, and 
 be satisfied when you awake n/i with his likeness. 
 
LECTURE XXXV. 
 
 THE ROOT OF THE MATTER. 
 
 Job xix. 28. 
 — The Root of the matter is found in me* 
 
 Quickened by thee, and kept alive, 
 
 I flourish and bear frv.lt; 
 My life I from thy sap derive, 
 
 My vigor from thy root. 
 
 A.T. 
 
 A HE root of the matter being found in Job, was a 
 reason he assigned against the persecution he suffered 
 from the lips of his professed friends. Why persecute ye 
 me, seei?ig the root of the matter is found in me? A very 
 singular expression. Let us inquire what is that root pos- 
 sessed by Job, and who it is that may be said to find it. 
 
 1. Root, in general, is the first principle of any thing* 
 It is that part of a plant concealed in the ground, con- 
 tains virtually the essence of the plant, imbibes the juices 
 of the earth, and transmits them to the other parts for their 
 nutrition. In the formation of man, as a rational being, 
 he wis, no doubt, possessed of a moral principle of action ; 
 a root from whence the fruit of obedience should abound 
 to his Creator. Thus God pronounced him very good. 
 Ah '. how banefu' the powers of sin, which at once strip- 
 ped this good y tree of its fruit, and poisoned the very 
 root \ With this root of iniquity, all the offspring of 
 Adam are born into the world ; and from thence proceed 
 tli ise baneful fruits, so dishonourable to God, destructive 
 to society, and fatal to the possessor. To correct human 
 
25© The Root of the Matter. 
 
 nature, and moralize the habits, have been the unsuc- - 
 cessful attempts of philosophy in all ages; but the root of 
 iniquity still remains, and bids defiance to human skill 
 either to correct or to destroy. All flesh hath corrupted 
 his way upon the earth ; the imaginations of man's heart 
 are only evil, and that continually ; there is none that 
 doeth good, no not one. This is that testimony which the 
 great and holy God has made of our fallen nature, and 
 which ought to make an indelible impression upon our 
 hearts. — To return to the case of Job. Conscious of the 
 depravity of his nature, and, according to his own senti- 
 ment, no man can bring a clean thing out of an unclean; 
 so far from this bitter root of iniquity being found in him, 
 and used as an argument why he should be exempt from 
 persecution : he certainly was conscious, that sinful 
 humanity if born to trouble of every kind and degree* 
 Job, therefore, must have had some other meaning ; ia 
 him was some other root than fallen nature possesses. 
 
 Let us now take the Gospel in our hand, by which we 
 may not only understand the meaning of Job, but learn 
 the way in which the God of grace restores sinners, by a 
 new principle, to bear the fruit of righteousness ; and the 
 Lord grant the root of the matter may be found in us. 
 
 In the Bible, Jesus, the Son of God, is called the root 
 of David ; as God, he is the author of all natural exist- 
 ence; as Mediator, he is the author of eternal salva- 
 tion. In his humiliation he was esteemed a root out of a 
 dry ground: nevertheless, from him proceed every blessed 
 fruit worthy of God to bestow, and necessary for us to 
 enjoy. Job knew that his Redeemer livcth, and this form- 
 ed the root, the principle, the source of all his consolation 
 in life, and in prospect of his resurrection from the dead. 
 This he declared in the very verses connected with our- 
 
The Root of the Matter. 251 
 
 itxt* That this Redeemer, as the root of salvation was iw 
 him, is a privilege in common with all the children of 
 grace. Paul assures us, that God, who se/ierated him from 
 his mother 's womb », and called him by grace, also revealed 
 his Son in him. All who have thus received Christ Jesus, 
 the Lord, are said to be rooted and built up in him. How 
 expressive is this emblem ! as the root is secret beneath the 
 ground, and only known by the fruit which it produces : 
 so the religion of the heart, the inward possession of Christ, 
 can only be determined by those who happily possess him, 
 and bear the fruit of righteousness to the praise of God, 
 
 Job callingthis the root of the matter, is a phrase which 
 is worth our attention. Jesus, the Son of God, is the mat- 
 ter of our Election, chosen in him before the founda- 
 tion of the world — our Redemption, for he purchased 
 the Church with his own blood — our Justification, he 
 is the Lord our Righteousness — cur Regeneration, 
 created in Christ. Jesus unto good works—* our Sanc- 
 tification, from him is our fruit found — the basis 
 of our Hope for future bliss, Christ in you, the hope of 
 glory ! Christ is all, and in all. — Collecting these 
 observations, we may learn something of the intrinsic ex- 
 cellence of Christianity. A man, says Solomon, shall not 
 be established by wickedness ; but the root of the righ« 
 teous shall not be moved. — The root of the righteous 
 yieldeth fruit. — They shall bring forth fruit in old age ; 
 they shall be fat and flourishing, to show that the Lord 
 is upright, and that there is no unrighteousness in him. 
 Happy are the people who are in such a case, yea, happy 
 is that people whose God is the Lord ! How necessary and 
 important is it to know our interest in this felicity! Job 
 said, The root of the matter is found in me; let us then^ 
 according to our design, 
 
252 The Root of the Matter. 
 
 2. Enquire who it is that may be said to find it. — Ko 
 doubt we must first name the person who possesses it. 
 The religion of the heart is neither founded in ignorance 
 nor in in^ensibi.ity. It is neither in sleep nor enthusias- 
 tic visions that God conveys the root of the matter to the 
 soul. / know, said Paul, in whom I have believed. 
 Christ liveth in me. By the grace of God I am what I 
 am. Although all men may not know the period when 
 God changed their state, nor possess equal sensibility ; 
 yet they can as certainly know that the root of the mat- 
 ter is in them, as that a living tree is known by the fruit 
 which it bears. The Christian knows by experience, that 
 his comfort and his hope materially depend upon the 
 persuasion that God has implanted the root of the matter 
 in him ; and, as it is a blessing which he could not have 
 provided for himself, it creates the most sublime expres- 
 i ions of gratitude to God for his unspeakable gilt. — We 
 have reason to say, that, no sooner is the root of the 
 matter formed in the heart, than Satan is competent to 
 find it. The liberty which God hath given Satan to gain 
 access to the human breast, evinces the astonishing 
 powers of that fallen being. The fact, however, is in- 
 disputable. Satan found the root of the matter in Job, 
 and asked God leave to tempt him with severity. He did 
 so. But) so far from the root being torn from the heart 
 of Job, the temptations and trials he endured had the 
 happy tendency to make it seven-fold mere fruitful. It 
 is equally so with all who have union with Jesus. The 
 root of the matter is an object of the devil's most impla- 
 cable hatred, find it in whom he may. But the promise 
 of God, by Isaiah, to the Church, under the emblem of a 
 vineyard of red wine, may with equal justness be applied 
 to the root of the mutter in the soul : / the Lord do kt<$ 
 
The Root of the Matte?. 253 
 
 it j I Will water it every moment ; lest any hurt it, I will 
 keep it night and day. We may also add, the root of 
 the matter in the heart is found by the Church, by Mi- 
 nisters, and by Christians. By this we do not presume 
 that one man is competent positively to determine the 
 heart of another, but from analogy of experience, and 
 in the judgment of charity, M in water, face answer- 
 eth to face : so the heart of man to man. There are 
 lines of experience in a conviction of sin ; embracing the 
 Saviour, and a devotedness to God, which fail not to cor- 
 respond in all who are taught by the Spirit. By their 
 fruit ye shall know them, is an unerring rule given by 
 Christ to his disciples to determine the character of others. 
 And it is highly necessary that the root of the matter 
 should be found in all those who are candidates for the 
 ordinances of Christ, and the communion of saints. 
 
 Having thus attempted to explain what is the root of 
 the matter, and by whom it may be said to be found, 
 let us improve the reflections for ourselves. Our sen- 
 timents and actions are dictated and governed by princi- 
 ple. There is in us a root of iniquity producing its bane- 
 ful fruit of unbelief, enmity, and impiety ; or, the super- 
 natural root of grace, counteracting the evil propensities 
 of the heart, and yielding the sublime pleasures of Chris- 
 tianity. Never be so vain as to expect the leaves of pro- 
 fession, the flowers of gifts, and the fruit of obedience, 
 will be produced acceptable to God, or satisfactory to 
 yourselves, without they proceed from an union with the 
 Saviour. As the branch cannot bear fruit of itself except 
 it abide in the vine, no more can ye, except you abide in 
 Christ. If the root be holy, so are the branches. That 
 a corrupt tree should bring forth good fruit is contrary to 
 nature ; and, that a man who has nothing in him but the 
 Z 
 
254 The Root of the Matter. 
 
 corrupt root of sin should bring forth fruit unto holiness, 
 is as contrary to grace. How important is it, therefore, 
 ihat we should examine ourselves, that we may not be de- 
 ceived ! On this occasion we cannot but bring to remem- 
 brance the case of the second class of hearers mentioned 
 by our Lord in his parable of the sower. He that re* 
 ceivedthc seed into stony places, the sa?ne is he that hear* 
 cth the word, and anon with joy rcceiveth it : yet hath he 
 not root in himself; but dureth for a while : for when 
 tribulation or persecution ariseth, because of the word, 
 by and by he is offended* The natural passions of this 
 man were awakened ; he sustained a profession for a 
 while, how long we cannot say ; but eventually his hear- 
 ing and his pleasure are turned into offence. The cause 
 of all this is attributed to his having no root in hifnself; 
 he possessed nothing but a stony heart ! May the recital 
 of this man's case awaken your attention, and inspire you 
 with the most solemn concern to know the state of your 
 souls for eternity. God forbid that you should maintain a 
 profession of religion, while you possess nothing within 
 you but the cold, hard, obdurate heart of unbelief! Such 
 profession may endure for a while ; but some fatal event 
 will take place, when, to use our Lord's expression, the 
 sun will be up, and they be scorched. It is my ardent 
 prayer that God may convey this instruction to your 
 mind, and reveal Christ to your heart ! Possessed of this 
 most precious Saviour, you will know the meaning of 
 he root of the matter. From thence pardon, righteous- 
 ness, peace, and joy, will be produced in rich abundance. 
 You will prove an ever green in the garden of the Lord. 
 The blasts of winter shall not destroy you. Thus may we 
 not conclude in the charming language of the prophet, 
 Blerscd is the man that trustcth in the Lord } and whose 
 
Tlie Root of the Matter. 255 
 
 hofie the Lord is. For he shall be as the tree filanted 
 by the waters, and that sjireadeth out her roots by the 
 river, and shall not see vjheri heat comet h ; but her leaf 
 tthall be green, and shall not be careful in the year of 
 droughty neither shall cease from yielding fruit. 
 
LECTURE XXXVI. 
 
 IjVCREASLVG ijv the kno wledge of the 
 LOVE OF CHRIST. 
 
 Ephesians iii. 19. 
 — To know the love of Christ, which fiasseth knowledge* 
 
 Let me love thee more and more, 
 
 If I love at all I pray, 
 If I have not lov'd before, 
 
 Help me to begin to-day. 
 
 Newton. 
 
 Of all mental attainments, the knowledge of the love 
 of Christ is the greatest. For, it assures the soul of sal- 
 vation, constrains to purest obedience, supports under 
 the greatest sorrows, and survives the loss of all human 
 acquirements. It yields the most animating cordial un- 
 der the sorrows of death, and assures the soul of immor- 
 tality and glory beyond the grave. This knowledge is the 
 free and gracious gift of God ; those who enjoy it, as 
 ardently pant after more abundant increase, as the hart 
 panteth after the refreshing stream. The persons to 
 whom Paul wrote this epistle certainly did, in a measure^ 
 know the love of Christ ; for, the possession of that love 
 was essential to their Church communion. And although 
 he asserts the love of Christ to surpass knowledge, yet 
 it is to be understood as expressive of its absolute extent 
 and infinite fulness. For, as Dr. Owen says, " We may 
 know that experimentally, which we cannot know com- 
 prehensively : we may know that in its power and effects 
 which we cannot comprehend in its nature and depths. 
 A weary person may receive refreshment from a spring 
 
Love of Christ. 257 
 
 though he cannot fathom the depth of the ocean from 
 whence it proceeds." It is presumed that in some mea- 
 sure you have been taught the knowledge of the love of 
 Christ, and that you wish a more abundant increase. This 
 discourse, therefore, is to direct you to a few of those 
 means by which you may attain it; and my prayer is that 
 you may find it more operative upon your heart and life. 
 1. Seek the perpetual aid of the Holy Ghost. To 
 this divine agent our Lord directed his disciples, who 
 should teach them all things. This was necessary, 
 for the world by wisdom knew not God ; no rules of art, 
 no rays of science, could possibly convey the knowledge 
 of the love of Christ to their hearts, or ours, so as to 
 diffuse its sacred benefits to the soul. No ?nan can call 
 Jesus the Lord, but by the Holy Ghost ; and it is ex- 
 pressly declared, the love of God is shed abroad in the 
 heart by the Holy Ghost given unto us. The nature of 
 the love of Jesus is like himself, unchangeable ; the same 
 yesterday, to-day, and for ever : but our perception and 
 enjoyment of it admit of variation. We cannot say, our 
 comfort in the love of Jesus was the same yesterday and 
 to-day; and, if the nature of the love of Jesus was as 
 changeable as our enjoyment of it, it would be equally as 
 unworthy of himself to bestow it, as it would be uncer- 
 tain to us. I therefore direct you to the everlasting love 
 of Jesus ; and esteem it a pleasurable truth for you to be- 
 lieve, that the same Spirit who first taught you the love of 
 Christ, will continue to increase that knowledge- When, 
 therefore, you feel unfruitful and inanimate, wishing at the 
 same time that your heart may expand towards the Savi* 
 our, repair to the throne of mercy, and by prayer plead for 
 the teaching of the Holy Ghost, from this most encourag- 
 ing promise, He giveth his Spirit to them that a ( :k him. 
 Z 2 
 
258 Love of Chritt. 
 
 2. Contemplate the grandeur of the Person of Jesus* 
 As the knowledge of persons, the beauties of their fea- 
 tures, and the gracefulness of their deportment fail not 
 to captivate us in their esteem ; much more a perception 
 of the excellencies of Jesus will assuredly enkindle our 
 warmest affections, and draw us nearer to his heart. 
 Jesus possesses all the attributes of Godhead, all the 
 virtues of manhood. And such are the perfections united 
 in his person as our Redeemer, exhibited in numberless 
 characters and offices, that we have just reason to ex- 
 claim with Zechariah, How great is his goodness, and 
 how great is his beauty i the altogether lovely ; the 
 chief among ten thousand I Every time we contemplate 
 the excellencies of Jesus, new wonders arise and confirm 
 our hope in the fulness of his redemption. Peter's sen- 
 timent concerning the glorified Saviour was admirably 
 just, Whom having not seen we love ; in whom though 
 vow we see ldm not, yet believing, we rejoice with joy 
 unsjvcakablc and full of glory ; receiving the end of our 
 faith, even the salvation of our souls. No peace, no con- 
 solation, no pleasurable delight and perseverance in our 
 race which is set before us, but by looking unto Jesus, 
 the author and finisher of our faith. To such sacred 
 enjoyments the Saviour invites us. Look unto me, and b+ 
 ye saved, all ye ends of the earth ; for I am God, and 
 besides me there is no Saviour* Those who look to this 
 Redeemer, and by faith contemplate his glory, will find a 
 transforming efficacy upon their hearts. Ml we with often 
 face, beholding as in a glass, the glory of the Lord, arc 
 changed into the same image from glory to glory, even 
 by the Sjiirit of the Lord. It ib impossible to have a sight 
 of Jesus without an attractive influence upon our hearts! 
 To hear of Jesus, though from the most eloquent lip.-. 
 
Love of Christ* 25 § 
 
 without being engaged in contemplating his glory, is 
 like partaking of the most charming repast by the light 
 of the moon, in the severity of ice and snow. But he 
 who feels aright, enjoys the genial warmth of the sun cf 
 righteousness ; his affections ascend on high, and he is 
 not ashamed to declare 
 
 A very wretch, Lord, I should be, 
 
 Had I no love to thee : 
 Rather than not my Saviour lore, 
 
 O may I cease to be ! 
 
 3. 1 next recommend you, attentively to read the His- 
 tory of your Saviour's love. This history is con- 
 tained in the Bible. Here you will learn that the love of 
 Christ is divine, everlasting, free, rich, eternal, infinite ; 
 and thus be compelled to adore Jesus as the God of love. 
 You will perceive the variety m which the love of Jesus is 
 expressed to a race of sinners. That he who was equal 
 with God should be made in the form of a servant ; become 
 a man of sorrows, and acquainted with grief; though 
 Lord of all, to have no where on earth to lay his head ; 
 to agonize and sweat great drops of blood in Gethsemane — 
 to suffer sentence of condemnation to be passed upon him 
 at the bar of his own creatures — to be spit upon,buffetted, 
 scourged, and, in the issue, suffer the ignominious and 
 accursed death of the cross, under all the wretchedness 
 that man could devise, or the wrath of God could inflict : 
 For what — for whom ? To satisfy justice, and to redeem 
 sinners, the vilest of the human race t All this to bring 
 them, and I hope to bring you also near to God, to en- 
 joy him as your father and your portion for evermore ! 
 O what manner of love is this 1 What heart but must 
 
Love of Christ. 
 
 yield to tears, repentance, and to grateful love ! Dwell 
 upon this history ; let it not only have place in your me- 
 mory, but let it be inscribed upon } our heart. Here you 
 learn the value of immortal souls, the heinousness of sin, 
 the inflexibility of Jehovah's justice ; and, above all, how 
 dear and precious you must be to Jesus, thus to love, and 
 bleed, and die for you ! 
 
 In the Scriptures I would solicit you to read the history 
 of the many conversions, deep experiences, and triumph- 
 ant death beds, which are there recorded ; each of which 
 will assuredly increase your knowledge of the love of 
 Christ. Peter, James, John, Zaccheus, Matthew, Mag- 
 dalene, all proclaim the boundless love of the Prince of 
 Peace. What but pure love could have produced the con- 
 version of three thousand souls, who, with infernal rage, 
 were accessary to the death of Jesus ? In all the instances 
 of conversion, experiences, and death triumphs recorded 
 in the Bible, we may bring forward Paul as declaring on 
 behalf of all, the source from whence such goodness 
 flowed: — Christ loved me, and gave himself for me. 
 Therefore, to him that loved us, and washed us in his 
 own blood, be glory for ever and ever ! 
 
 Is there not yet another volume in which you may read 
 the history of a Saviour's charming love ? What think 
 you, my hearers, of your own heart and life ? Ah ! un- 
 happy that breast, which, like a blank volume that can 
 produce no marks nor lines of love from Christ ? A blank 
 — an affecting blank indeed ! Yet the page cannot be pure ; 
 though nothing there can be read that speaks a Saviour's 
 love, there must be that guilt and unbelief which make 
 it, like Ezekiel's roll, full of lamentation and of woe! 
 Perhaps it is not so. Though you may not boast a 
 large volume of a Saviour's grace, there may be some pre- 
 
Love of Chritt. 261 
 
 tious lines, some few pages which neither time nor storms 
 can possibly destroy* Yes, the history of his love ; the 
 time when first he claimed your hand and heart ; how 
 that love pursued you through the maze of life •> turned 
 your afflictions into blessings, and, to this moment, pre- 
 serves your heart in love towards him. Read, then, this 
 volume of your own experience, and be assured that 
 every line will have a happy tendency to increase you 
 in the knowledge of the love of Christ. 
 
 4. My concluding advice will be, to contemplate what 
 Jesus hath promised yet to do for you ; and by so doing 
 you will find it an excellent lesson to teach you still more 
 of the knowledge of the love of Christ. We know not 
 what a day may bring forth ; the Lord hath in infinite 
 goodness concealed the knowledge of future events from 
 us, purposely to give a spring to action, keep us watch- 
 ful, and lead us along in daily dependence upon his arm. 
 If spared yet a little longer, you may be called to perform 
 many new duties ; combat with many temptations in forms 
 unknown to you before ; pass through scenes of disappoint, 
 ment and grief, of which you have not now the faintest 
 expectation ; and likewise undergo many out-breakings 
 of your depraved, sinful heart, that hitherto, like furious 
 beasts, have kept their dens and caves. In each, and un- 
 der all, how can you pass along with honour to your God, 
 or pleasure to yourself? Only by living upon a Saviour's 
 love. He will love you to the end. He gives you multi- 
 tudes of precious promises in his word for your comfort ; 
 not one of which but affords you the picture of his loving 
 heart. See what fulness it hath pleased the Father 
 should dwell in his Son ; and it is the Son's delight, by his 
 Spirit daily, and as you need, to confer this grace upon 
 you. Still there is an end, and thy expectations shall 
 
262 Love of Christ, 
 
 not be cut off. You know you must die. Indeed, you 
 would not wish to live alway. Remember then, your death 
 bed : the time, place, manner, and cause of your death 
 are all prepared, and shall be performed in love. Only 
 believe this, and death will instantly be disarmed to you. 
 And oh ! pleasing employ, then to read the history of your 
 Saviour's love in what he hath prepared for you beyond 
 the grave ! Kingdoms shall fall ; crowns shall fade away ; 
 and the blazing sun shall cease to shine ; — but in yonder 
 bright abode a kingdom awaits you that never shall dis- 
 solve ; a crown of righteousness shall sparkle on your 
 head through the blaze of an eternal day ; and you shall 
 shine forth as the sun in the kingdom of your Father for 
 ever and ever \ 
 
 How unspeakably happy must that family be, whose 
 bosoms glow with the love of Jesus 1 Be assured it will 
 support you under every disappointment, sanctify your 
 conversation, and constrain you to every act of duty con* 
 nected with your relation in private or public life. This 
 will tune your lips to praise redeeming love ; and while 
 in prospect of future bliss, look up to Christ with ardent 
 prayer. 
 
 Each moment draw from earth away 
 My heart, that lowly waits thy call ; 
 
 Speak to my inmost soul and say, 
 I am thy love, thy God, thy all ! 
 
 To feel thy pow'r, to hear thy voice, 
 
 To ta*te thy love, be all my choice. 
 
LECTURE XXXVII. 
 
 CHRIST MORE PRECIOUS THAjY THE 
 GOLDEN WEDGE OF OPHIR. 
 
 Isaiah xiii. 12. 
 
 I will make a man more precious than fine gold ; even a 
 
 man than the golden wedge cf Of Mr. 
 
 Nm health, nor wealth, nor sounding fame. 
 Nor earth's deceitful emptv name, 
 With all its pomp, and all its glare, 
 Can with a precious Christ compare. 
 
 S. M. 
 
 JL HIS, and the following chapter contain a prophecy of 
 the destruction of Babylon by the Medes and Persians, 
 about two hundred years before it was accomplished. It 
 is asserted by some celebrated expositors, that so great 
 was to be the slaughter, few male inhabitants should es- 
 cape the sword ; that the king of Babylon should not 
 be able to possess a man of his own, nor hire troops of his 
 neighbouring nations, to defend his city from destruction, 
 even at the price of the golden wedge of Ofihir. In ob- 
 jection to this, it need only be replied, Babylon was not 
 taken by long siege, but by immediate surprize ; when the 
 king had no time to collect his forces, nor hire others 
 from neighbouring nations. The work was done in one 
 night. Rather, herefore, the text, may literally relate 
 to Cyrus, king of Persia, whom the Lord raised up, and 
 before whom the Lord went to open the two-leaved gate* 
 of brass for the sake of delivering his captive Israel. This 
 man, Cyrus, therefore, was certainly more valuable and 
 precious to the Jews than fine gold j for their liberty could 
 
264 Christ more firecious than 
 
 not have been purchased at the most extensive price. 
 But if this be the literal meaning of the text, I am of 
 opinion it has a still more extensive and spiritual signifi- 
 cation. It is well known to those who are familiar with 
 the writings of the evangelical prophet Isaiah, that when 
 reciting deep calamities which should be inflicted on the 
 nations for their sins, he would frequently speak of the 
 great Messiah, by whom pardon should be received, 
 and peace proclaimed. Our text is an instance of this. 
 Jesus, the promised Messiah, is that man eminently 
 and exclusively so, more valuable and precious than fine 
 gold, even the golden wedge of Ophir. Dr. Gill says, 
 11 This is interpreted by the Jews, of the king Messiah ; 
 for, in an ancient writing of theirs, where, having men- 
 tioned this passage, it is added, i This is the Messiah 
 that shall ascend and be more precious than all the chil- 
 dren of the world, and all the children of the world shall 
 worship before him." Zoharin Gen. FoU lxxi. 1. 
 
 I am far from wishing to strain any text to serve the 
 cause of a favourite opinion ; but this passage appears to 
 me so consonant to other texts, and the natural emblem 
 used is so replete with ideas descriptive of Christ, that I 
 am induced to employ this Lecture to offer you a few ge- 
 neral remarks on the subject. 
 
 1. By the most correct accounts of gold, it is not found in 
 a state of ore, but mixed with sulphur, as is common with 
 other metals ; nor is it found in ore of ks own, but in that 
 of other metals, especially copper and silver. From Ger- 
 man mines it is collected in pure mass ; and in Guinea in 
 loose particles, mingled with the sand of rivers. The 
 gold of Ophir, in the days of Job, David, and Solomon, 
 was deemed the most precious and valuable, though the 
 best modern writers are undivided in their opinion in 
 
the Golden Wedge of OfiHir. 
 
 what country Ophir was situated.* This natural an J 
 singular production, you will perceive, may justly be ap- 
 plied as an emblem of Je^us, whose humanity was super- 
 naturally of the Virgin, by the power of the Holy Spirit, 
 Thus he was the seed of the woman and not of the man, 
 according to the promise. Ke was holy, harmless, and 
 separate from sinners, not begotten as in the ordinary 
 generation of mankind. It is this that makes the man 
 Christ Jesus more precious than fine gold. In him w T as 
 no sin ; and thus far he was able to obey the precepts of 
 the law, and become a sin-offering without spot to God, 
 for the purpose of our redemption. Isaiah predicted this 
 wonderful Saviour, and sweetly sang his birth : Unto us 
 a child is born, unto us a son is given, and the govern- 
 ment shall be upon his shoulder; his name shall be called 
 Wonderful, Counsellor, the mighty God, the everlasting 
 Father, the Prince of Peace* For us was he born ; for 
 us he lived; for us he died; and for us he ever reigns I 
 
 2. Gold is the most fixed of all metals ; and is gene- 
 rally believed to be such in every degree of fire excited 
 
 * Sumatra has long been known to abound with gold ; an J 
 some chasms occasioned by a recent earthquake, have exposed 
 such wealth as to induce an opinion at Fort Marlborough, that 
 tins island contains as much gold as either Mexico or Peru. la 
 the Lemong country, a pure gold, of a whitish colour, is found 
 in the dust, and lodged in very hard stones on the surface ; it 
 is likewise found in a cla) ish red loam, extending to the depLh 
 of three feet and an half, and in others of less depth, consist- 
 ing of irregularly shar>ed stones of a mouldering nature, mixed 
 with red clay and hard pebbles. The natives disengage the 
 gold from the stones by breaking them. This district is 70 
 or 80 miles inland from Sumatra; but the read to it is, from 
 the number of wild beasts, impassable, excepting to strong 
 parties. 
 
 Sumatra is supposed to have been the Ophir of Solomon, 
 from the circumstances of the word in the Malay language 
 signifying a mountain containing gold. Tht Star. 
 
 A a 
 
Christ fnore firedous than 
 
 by human art. On a review of the life, sufferings, and 
 death of Jesus Christ ; and the temper and firmness with 
 which he endured them, we cannot but believe him to 
 be that singular man of promise in our text, more pre- 
 cious than fine gold. Fire is the well known Scripture 
 emblem of the afflictions of mankind; and also of the 
 indignation of God against sin. The fiery furnace of af- 
 •ftiction through which Jesus passed was not prepared ac- 
 cording to the common lot of sinful mankind ; but by the 
 determinate council and fore -knowledge of God, as he was 
 to be the sin-bearer, and Redeemer of his people. He was 
 a, man of sorrows, and acquainted with griefs. Hunger, 
 thirst, pain, ca'umny ; even the vilest contradiction of sin- 
 ners against himself; these, with the tortures of the cross, 
 with all its attendant horrors of death, were apportioned 
 to him. Above all, wrath, that tremendous fiery wrath 
 due to us as transgressors of the holy law, was borne by 
 Jesus. The sufferings of Christ in his body were con- 
 fessedly great ; but the sorrows of his soul were beyond 
 finite comprehension. How truly awful was God's de- 
 nunciation of his wrath against the disobedient Hebrews ! 
 The house of Israel is to me become dross : all they are 
 brass, and tin, and iron, and lead, in the ?nidst of the 
 furnace ; they are even the dross ef silver. There- 
 fore thus saith the Lord God, Because ye arc all become 
 dross, behold, therefore I will gather you info the midst 
 vfJt rusalcm. M they gather silver, and brass, and iron, 
 and lead, and tin into the midst oj the furnace, to blow the 
 Jtrt ujion it, to melt it ; so will I gather you, in mine an- 
 ger and in my fury ; and I will leave you (here, and melt 
 you. Yea- I will gather you, and blow ufion you in the 
 jire of my wrath, and ye .shall he incited in the midst 
 thereof. This judgment was as certainly executed upon 
 
rt € Golden Wedge of Qfuvr. 2GT 
 
 Jerusalem, as it was dreadful in its nature ; and, to this 
 day, the house of Israel is scattered upon the earth as 
 dross that hath passed through the furnace. Still it is 
 but a temporal calamity. Tlie wages of sin is death; 
 the fulness of which is to be endured in the future state, 
 in a separation from the sensible smiles of the Lord, and 
 a consignment to that fire which is never quenched, 
 where the smoke of their torments ascend as the smoke 
 of a mighty furnace for ever and ever. This scriptural 
 account of the temporal and endless punishment of men, 
 for sin, is introduced, purposely to show you the seve- 
 rity of those sufferings which Jesus must endure, to save 
 any of the human race. Jesus, Messiah, the man more 
 precious than fine gold, must pass through a furnace of 
 divine wrath proportionate to the number he should re- 
 deem. Christ suffered for sin ; he bore the curse while 
 hanging on the tree ; his soul was that furnace heated 
 by divine justice ; it became sorrowful, even unto death ; 
 the fire of divine indignation proved him ; and he came 
 forth from the furnace, in his triumphant resurrection 
 from the dead, demonstrating himself to be the Son of 
 God with power* and the man more precious than the 
 golden wedge of Ophir. Jjsus, the Saviour, is therefore 
 gold tried in the fire ; able to save to the very uttermost 
 all that come unto God by him. Come then, my fellow 
 sinners, venture on him, and eternal bliss is sure. 
 
 3. The principal design for which David and Solomon 
 procured the gold of Ophir, was, that it should be wrought 
 into vessels and furniture for the palace, and for the tem- 
 ple of the Lord. The ark of the covenant, the altar, the 
 table of shew-bread, and the mercy-seat were all over- 
 laid with pure gold. Ail these ^ we are informed in the 
 New Testament, vtere shadows s but the body^ the sub* 
 
•6$ Christ more fir eel ous than 
 
 stance, was Chritt. No doubt this golden furniture 01 
 the ancient temple directed the faith of the Hebrews to 
 look forward to the promised Messiah, who was to fill 
 the temple with his glory. In the New Testament 
 Church, all the ordinances, institutions, and privileges, 
 are, if I may so say, covered, within and without, with 
 this gold of Ophir ; the name, the authority, the glory 
 of Jesus are respondent upon them all ! — We are in- 
 formed, the very floor of the ancient temple was overlaid 
 •with pure gold ; which no doubt could likewise instruct 
 the worshippers that their standing and their walking 
 were in Messiah. Nay, the very roof of that magnifi- 
 cent edifice was covered with gold ; so that, let the Is- 
 raelites look beneath them, or above them, they might be 
 taught to believe the promised Saviour was the hope and 
 the g^ry of his people on earth and in heaven. Certain 
 it is, Christ is the foundation of all the new-born children 
 of God ; on him they stand for their acceptance in his 
 righteousness ; in him they walk acceptably before God ; 
 •and, to him they look to be glorified in heaven. Christ, 
 the man more precious than the golden wedge of Ophir, 
 is to them all, and in all! 
 
 4. Gold enriches its possessors, and gives them ability 
 to obtain what other enjoyments may ensure their tempo- 
 ral felicity. Infinitely more so, those who by faith possess 
 Jesus, the man more precious than fine gold, are made 
 1 ich to all the happiness of time and eternity. The 
 riches of Christ are durable and unsearchable ; and 
 our Lord invites us to buy of him gold in the fire, that 
 we may be rich. Thousands possess gold, but with it 
 have an heart in the gall of bitterness, and in the bond 
 of iniquity. But those who receive Jesus are made new 
 creatures. Many who roll in affluence, when they come 
 
the Golden Wedge of Ofthir. 
 
 to a dying hour, would give mountains of gold for peace 
 with God ; but those who believe in Christ have peace 
 through his blood, and delight in the Lord. And such 
 are the vicissitudes of life, and the uncertainty of riches, 
 that a man may abound in gold to-day, and to-morrow be 
 reduced to abject poverty ; but an interest in Jesus never 
 can be lost ; he is to his people what he is in himself, the 
 same yesterday, and to-day, and for ever. To which I 
 may add; as an unfortunate man involved in debt, clothed 
 with rags, and perishing with hunger, on the gift of gold 
 is competent to change his state with joy ; so, infinitely 
 more so, the sinner, conscious of his guilt, condemnation 
 and misery, on the reception of Jesus Christ, experiences 
 that pardon, righteousness, hope and faith, more precious 
 than the gold that perisheth, constituting him an happy 
 man. We cannot omit reciting that charming prophetic 
 description of Christ and his Church in the forty-fifth 
 Psalm. U/ion his right hand stands the queen in gold of 
 0/ihir; her clothing is of -wrought gold. From Jesus, the 
 man more precious than fine gold, the Church receives her 
 rich and glorious garments of righteousness and holiness. 
 His head is as most fine gold ; his hands are as rings of 
 gold set with beryl; and u/wn his head is a crown offiurc 
 gold. Thus, by this natural scriptural emblem, the gold 
 of Ophir, we at once behold the incomparable richness, 
 durability and grandeur of Christ Jesus, in union with 
 his bride the Church. To you, therefore, that believe, 
 Jesus is precious beyond the power of expression. 
 
 5. It is worthy of remark m our text, Jehovah says, I 
 will make a man more firecious, he. It is the work of 
 God. Christ Jesus, of Cod, is made unto us wisdom, and 
 righteousness, and sanctifcation, and redemption. The 
 council, power, grace, and everlasting love of the Father 
 A a2 
 
270 Christ more firecious, Lfc. 
 
 were displayed in constituting the person, atonement, and 
 redemption of Christ for our souls. This work is perfect; 
 so complete, that while it requires not the aid of human 
 merit, it bids defiance to all the rage of hell to destroy. 
 ]t is equally true, that it is the work of God, by the power 
 of his Spirit, to make Christ more precious to the souls 
 of men than the golden wedge of Ophir. Gold is the 
 object of the carnal heart ; and Christ is disesteemed. 
 But, when the Spirit regenerates the heart, reveals its 
 vileness, and shows the richness of Emmanuel ; there is 
 an incessant desire for the possession of Christ, the gold 
 of Ophir. May this be your happy case ! Where the 
 treasure is, there will your heart be also. Jesus is at- 
 tractive gold to the conscious sinner; none will pant after 
 him, till they are convinced they must perish without 
 him. In the possession of Christ, you will be rich in the 
 midst of poverty ; you will enjoy pleasures in extremities 
 of pain ; possess an hope of life in the agonies of death ! 
 Then, farewell all ye treasures of a deceitful world ; — 
 farewell ye votaries of worldly bliss ! Thanks be unto 
 God for the unspeakable gift of his Son Jesus ; more pre- 
 cious to me than ten thousand mountains of the gold of 
 Ophir, 
 
LECTURE XXXVIII. 
 
 CONTENTMENT. 
 
 Hebrews xiii. 5. 
 Be content with such things as ye have. 
 
 Mv God, if thou art mine indeed, 
 Then I have all my heart can crave; 
 A present help in time of need, 
 Still kind to hear, and strong to save. 
 
 Sieel. 
 
 CONTENTMENT is a cheerful acquiescence in that 
 station which providence hath assigned us ; and a satis- 
 faction with that portion of temporal good which we enjoy, 
 without an eager thirst for more. Since our judgments 
 are so imperfect, our affections so carnal, and our wills, 
 naturally, by sin, so rebellious against God, no wonder 
 that contentment is possessed by so few, and that even 
 those who have it, find many occasions for an increase of 
 this charming temper. Discontent, the offspring of pride, 
 turned Angels out of heaven. The same evil temper 
 was the procuring cause of Adam and Eve being expelled 
 the garden of Eden ; and it too often occurs, that by dis- 
 content our condition in life is rendered worse. Let us 
 then, at least, begin, with Paul, to learn in whatsoever 
 state nve are, therewith to be content. Christ is the 
 only Teacher at whose feet we can learn contentment 
 with real advantage ; and under his divine instruction 
 we shall find that this temper does not float on the surface 
 of the mind, but takes its seat in the heart ; becomes ha- 
 bitual, diffusing peace, tranquillity and blessedness in the 
 
272 Contentment, 
 
 SjuI. In our acquiring contentment under the instruction 
 of our Divine Teacher, we will, at least, look into three 
 volumes. 
 
 The first we will read is what I shall call the Book 
 of Human Life. Herein we may learn, that however 
 diversified the scenes of mankind, high and low, rich 
 and poor, ignorant and learned, healthy and decrepid, 
 the whole are apportioned by one supreme infinitely 
 Wise Being. Consider for a moment how many per- 
 sons are ensnared by the very treasures which you are so 
 anxious to grasp. Look around, and see how great the 
 number of those whose case, in person and circumstances, 
 is infinitely more painful and wretched than your own. 
 Ask yourselves, Would you be willing to exchange 
 with those afflicted, distressed persons ? Review your 
 past life; has not providence to you been exceedingly 
 kind ; and his goodness much greater than you could 
 have expected or desired? Were there not some dark, 
 intricate, dangerous scenes in your life, in which the 
 hand of God, unseen, was extended for your relief, and 
 conducted you in paths much safer and more advanta- 
 geous than your own sanguine wishes could desire? Are 
 not these strong reasons for contentment in your present 
 state ? Why not be satisfied that the same divine hand 
 should guide you through your future path, which hath 
 hitherto conducted you with so much care. Even now, 
 if left to your own choice, are you certain you should 
 choose that £ath, or that object, which would issue in 
 your happiness ? Alas J how many instances are there, 
 when men of supposed sagacity have extended their arms, 
 and, instead of embracing an expected object, have 
 found nothing but a shadow to mortify their ambition ! 
 Besides, consider the brevity of human life. Go, visit the 
 
Con:cuCmc7it. 2r3 
 
 tombs of the miser, the ambitious, the voluptuary, the en- 
 terprising; and there learn how short are the gay scenes, 
 and the most promising gratifications of our carnal appe- 
 tites. Death may soon cut your life short ; and the very 
 earthly enjoyments you are now so anxious to possess, 
 may not find you to receive them. Learn, therefore, to 
 be content with your present portion. Painful anxiety 
 for future, always imbitters the present possession of what 
 we enjoy. Act the part of a dependent creature upon an 
 independent God, living upon his daily bounty ; and ex- 
 press your contentment and gratitude for the numberless 
 instances of his goodness towards you. If the book of 
 human life afford us such moral lessons to produce con- 
 tentment, let us now open 
 
 The Bible. If you are Christians indeed, in this vo- 
 lume you may acquire contentment in higher perfection 
 than nature can teach you. Herein you learn, that by your 
 unnumbered sins you have justly forfeited your right to 
 the least comfort of life ; and that all you enjoy is the grant 
 of rich, unmerited mercy. This persuasion will lay you 
 low in the dust of self-abasement, and lead you rather to 
 thank the good nand ot <Joa tor wnat you enjoy, than 
 murmur that you possess no more. As one justly ac- 
 knowledged, " any thing short of hell, is our mercy !"— 
 By the Scriptures you will bring to recollection the po- 
 verty, tears, sufferings, and death of your dear Saviour, 
 who hath redeemed you by his blood ; and through whom 
 
 alone all the blessings, even of this life, are bestowed upon 
 
 I 
 
 you. Can you cultivate discontent in your present situa- 
 tion, when Jesus left the bosom of his Father, became a 
 man of sorrows, and acquainted with griefs ; had no where 
 to lay his head ; hungry, thirsty, cold, afflicted, despised, 
 crucified^ for you ? Impossible ! Besides, in the BiWe> 
 
274 C 
 
 you learn the infinite value and happiness of a saved soul ; 
 in preference to a decorated, well-fed body, which, at 
 any rate, will only give a better meal to the worms of the 
 grave. It is generally found, that when God denies the 
 outward comforts and luxuries of life, it is to answer some 
 valuable end, and make up the supposed loss in the more 
 sensible communications of himself. Hence it is many 
 Christians have been more humble, lively, and useful while 
 treading the path of adversity, than when surrounded 
 with affluence. You should ever bear upon your mind, 
 that if God is your Father in Christ Jesus, all his conduct 
 with you is in love. If, therefore, you have but little, your 
 Father's blessing makes that little truly sweet ; and is 
 more highly to be prized than the abundant riches of the 
 wicked. If you could change your present condition and 
 temporal circumstances, are you certain that you would 
 commit less sin, have fewer temptations, and bring more 
 honour to God than you now do ? Perhaps not. If such 
 a station would be attended with spiritual advantages, be 
 assured the love which God bears to you would soon ac- 
 complish it. Ministers, above others, need to cult'r 
 large s>h;nc cf cuiiiciiuncuL, because tnry die ofton led into 
 dark and apparently discouraging paths. Satan is more 
 busy with them than with others ; and they are equally 
 anxious with other men to see good in their days. Hence 
 they arc often faint, and cast down, ready to leave their 
 -work and their station. This was not only the case of 
 Jeremiah, but we have an affecting instance of it in the 
 history of Jonah. How much better for him to have 
 been content to go to Ninevah. than to have dishonoured 
 his professi< n in the ship, and provoked God to give him, 
 a bed in the whale I be'.ly. Tfhe best consideration for 
 Ministers, as well as others, is, first to determine if you 
 
Contentment. 275 
 
 ; t re satisfied that you really occupy that spot where you 
 believe God in his providence has placed you. Then, 
 punctually discharge every duty enjoined upon you, live 
 near to Christ, leave every event, however painful, to 
 his wise disposal; and, in due time, you will find that the 
 Lord hath done all things well. 
 
 The other volume I purposed to recommend to your 
 frequent meditation is on a truly solemn subject ; it is 
 what I may name the Book of Eternity. Our bles- 
 sed Lord taught his disciples fortitude, resignation, and 
 dependence on his Father for perpetual supply out of this 
 very volume. Fear not, little flock; it in your Father's 
 good pleasure to give you the kingdom. Of course, they 
 might be content under the vicissitudes of present life, and 
 the discouragements of their ministry. He that hath pre- 
 pared them a kingdom, will most assuredly take care of 
 them in their way thither. Our Lord and Saviour hath 
 brought life and immortality to light by the Gospel. Many 
 volumes have been written, inquiring, " If there be a 
 future state ?" But, it is the excellence of the Bible to as- 
 sure us of that state, and to inform us in what that state 
 consists. The unbounded bliss of the righteous, and the 
 inconceivable misery of the wicked, are so rationally and 
 justly described, that they ought to make the most so- 
 lemn impression upon the thoughtful mind. You will not 
 fail to learn a lesson on contentment from the account 
 which our Lord hath recorded on the rich man's avarice, 
 which led him to hell ; and of poor Lazarus, with all his 
 misfortunes, who was safely conveyed by Angels to Abra- 
 ham's bosom. — Let us remember, that time is shorU 
 Wc shall not want the world much longer ; death, and a 
 vast eternity, will soon appear. If heaven is our final 
 Lome, the less we have upon our back the easier we shall 
 
-76 Contentment. 
 
 travel, and the sooner it will be thrown off at death. Be- 
 sides, the more you meditate on Eternity, and hold your 
 conversation in heaven, the more contentment will you 
 have with your Father's will on earth. Your spirit will be 
 preserved serene ; your example will be valuable to others, 
 and you will prove an honour to that God who is your 
 guide and your portion for ever. 
 
 Let me now exhort you who are in a single capacity, 
 and you who have families, in your various relations in life, 
 frequently, with attention, to read the book of Human 
 Life — the Holy Bible, — and the Book of Eternity ; and 
 may the Spirit of God inspire you with faith, prayer, and 
 love, that your profiting may appear unto all. You will 
 find it true according to the Scripture, that Godli?iess f 
 with contentment, is great gain* For we brought nothing 
 into this world, and it is certain we can carry nothing 
 out* And having food and rai merit, let us be therewith 
 content. Let your conversation, therefore, be wi'hout 
 covetousness, and be content with such things as ye 
 have; jor God hath said, I will never leave you, nor for- 
 sake you. All that is transitory ; our wealth, connections, 
 dearest friends, must be left soon. If we are really in- 
 terested in Jesus, and live by faith upon him, all we can 
 quit by death is a mere shadow, compared with what 
 we most certainly shall enjoy with him in heaven. 
 Therefore, live above the world ; be content and thank- 
 ful for the abundant goodness of God towards you ; be 
 ready for your great and last change by death ; and be 
 assured your latter end will be crowned with peace and 
 unutterable joy. 
 
LECTURE XXXIX. 
 
 THE CHRISTIAN'S PROGRESS. 
 
 Psalm lxxxiv. 7. 
 They go from strength to strength. 
 
 Lord, hast thou made me know thy ways* 
 
 Conduct me in thy fear; 
 And grant me such supplies of grace 
 
 That I may persevere. 
 
 Be Thou my all-sufficient Friend, 
 
 Till all my toils strtll cease; 
 Guard me through life, and let my end 
 
 Be everlasting peace. 
 
 1 HIS text was descriptive of the happy progress of the 
 worshippers in ancient Zion, and is equally so of the per- 
 severing saints of God in every age. In this Lecture I 
 shall attempt to describe the persevering Christian, in 
 hope God may enable you to perceive your own likeness, 
 and assist you with greater animation to pursue the ar- 
 duous journey of life. 
 
 1. That the persevering Christian is a living cha- 
 racter, must be obvious to all. To go from place to 
 place, from strength to strength, is the evident motion 
 of a living body, and is strictly true of the spiritual mo- 
 tion of that soul which is made aiive by the power of the 
 Lord Jesus. Such have experienced what in scripture 
 is denominated a new birth. Christ is our life. The 
 soul that possesses him is set in motion towards God ; de- 
 sire, faith, hope, love are in the most sensible and happy- 
 exercise. He hath eyes to see objects of a spiritual na- 
 ture, never beheld before ; he testes the sweets of re« 
 Bb 
 
-.73 The Christian's Progress- 
 
 deeming grace in Jesus, for which he never possessed a 
 relish until now ; and lusfect are taught to walk in paths, 
 the reverse of his former life and conversation. Thus, 
 though sometime darkness, he is now made light in the 
 Lord. Before, he was a vassal in the kingdom of Satan : 
 now, he is translated into the kingdom of God's clear Son* 
 Let me, therefore, ask if the Lord hath performed this 
 mercy for you? Unless youliave life in you, it is impossi- 
 ble you should have spiritual motion. Bring this first and 
 most important point home to the heart, and be assured, 
 unless you have been born again, you have not yet taken 
 one step towards the kingdom of heaven. But, should 
 you have received life from Christ, you will perceive 
 
 2. That the next trait in a persevering Christian is, a 
 consciousness of a change of place. Going, expres- 
 sed in our text, is leaving one point, and passing on to 
 anotlier. Christ first gives life, then calls it into exer- 
 cise. My shee/i hear my -voice, they follow me. The 
 steps of a good man are ordered by the Lord. Like 
 Ephraim, the Lord taketh him by the hand, and tcachcth 
 him to go-. Jesus leaves not the sinner as he finds him ; 
 but gives him power to fly from the wrath to come. He 
 tindssuch under the curse of a violated law; yet unguard- 
 edly attached to it, as the source of his hope ; thereto re 
 Jesus conducts him to the burning mountain of Sinai for 
 sentence of death, and then directs him to Calvary for 
 everlasting life. — lie goes out of himself, step by step, to 
 enjoy a completeness m Jesus. All men in these first 
 stages of experience, passing from nature to grace, do 
 not take equal number of steps, nor possess the same 
 degree of sensibility. With confidence may we say, 
 many a weary step did Said of Tarsus take in the travel 
 of his soul, from the moment when Jesus met him on the 
 
The Christian's Progress. IW 
 
 v, ay, until he was assured that he was a chosen vessel. 
 But no sooner was Lydia's heart opened, than with easy- 
 steps she embraced her Saviour, and moved forward 
 in sweet obedience. Thus, as many as are led by the 
 Spirit of God, they are the Sons of God. And such 
 often look back to review the state of ignorance and guilt 
 from which they have been called, and are astonished at 
 the change. Although they may not know the number of 
 steps they have taken, nor remember the day and the 
 spot when they commenced their journey ; yet they are 
 certain such a change is wrought, which none but God 
 could possibly perform ; and thus go on from strength to 
 strength, praising the wonders of redeeming grace. — If 
 we follow the Christian, and mark his future steps, it 
 cannot but afford us pleasure to behold him exchang- 
 ing the conversation of a vain world for the company 
 ©f the righteous, like the worshippers in Jerusalem 
 going up the stairs of the temple, from strength to 
 strength, until each in public solemn profession appears in 
 Zion before God. — We see him advance, step by step, in a 
 persuasion of the authenticity, variety, history, doctrine^ 
 precept, promise, and preciousness of the Bible. — To 
 which we may add the several stages of human life, 
 babes, children, young- men, fathers in Christ, each are 
 expressive of the believer's growth in grace and perse- 
 verance, until he takes his last step out of time into 
 eternity. 
 
 3. Taking another glance at our text, by going from 
 strength to streiigth must evidently imply difficulties sur- 
 mounted'. None that ever were called to march the Chris- 
 • tian road to glory, but, more or less, found evils in the 
 way, which incessantly demanded the exercise of faith, 
 patience, and self-denial* The souls of the Israelites in 
 
280 The Christian's Progress. 
 
 the wilderness were much discouraged because of the 
 way. The very persons described in this Psalm were said 
 to go through the valley o/Beca; the name of which is 
 derived from an Hebrew verb, which signifies " to weep." 
 What, indeed, is this present life but a valley of tears ? 
 The naturalist may attempt to name every thorn and 
 every briar that grows, in consequence of God's curse 
 upon our earth for the sin of man ; but, it is utterly im- 
 possible to estimate the variety and number of personal 
 and social afflictions which are justly entailed upon our 
 fallen race. Man is born to trouble as the sparks fly up- 
 ward. But a still greater portion of these never fail to 
 attend those who are born again of the Spirit. Some 
 persons sink deeper in the mire, and are wounded with 
 the thorns of the wilderness more than others, and thus 
 find more abundant cause to sow in tears. Paul was a 
 great sufferer by land and by sea, from the hand of en- 
 raged enemies, and from the treachery of false brethren ; 
 but these, with numberless other external sorrows, he 
 sustained with calmness, saying, None of these things 
 move me. But, when he was made to grapple with the 
 hidden evils of his heart, he exclaimed with tears, O 
 wretched man that I am, who shall deliver me from the 
 body of this death I Still farther we have to say, that to a 
 believer in Christ, the hidings of God's countenance is a 
 greater source of sorrow than every thing else that may 
 be named. While God shines, the greatest burden feels 
 light; but when his smiles are withdrawn, nothing can 
 satisfy and relieve the heart. Under such painful exer- 
 cises, how many excellent persons have cried, Why hid* 
 est thou thy face in time of trouble ? Why standest thou 
 afar off, O Lord? Is his mercy clean gone for ever ? Will 
 he be favourable no more ? My tears have been my drink 
 
The Christian's Progress. 2^1 
 
 day and night, while they continually say unto me, Where 
 i* now thy Gorf^-— If, my brethren, we contemplate the 
 earth we inhabit, revolving upon its axis ; if we reflect 
 upon the order and course of the celestial bodies, pro* 
 ducing the unerring seasons of the year, may we not stand 
 astonished at the vast power that has maintained them for 
 so many ages ? But with still greater wonder may we 
 behold an immortal soul in a vile body, sinful dust and 
 ashes, helpless as infancy, incessantly surrounded with 
 affliction and opposed by the malice of hell : that such a 
 person, so circumstanced, should advance from strength 
 to strength in the fear of God, and in the practice of vir- 
 tue, until the end of his race shall be crowned with glory ! 
 How this is accomplished, the Gospel informs us ; and 
 with a short explanation of this secret spring of perse^ 
 vering grace, we shall close this discourse. 
 
 4. One text is full in point, were we to cite no more; 
 My shee/i hear my voice, and I know them, and they 
 follow me* I give unto them eternal life, and they shall 
 never fierish, neither shall any jiluck them out of my hand* 
 Here we rest ; by the strong arm of this Jesus we may gd 
 on from strength to strength, and every believer may say, 
 The Lord is my Shefiherd, I shall not want, — The Bible 
 opens to us the several springs from whence a believing 
 soul pursues his way, and obtains a glorious end. The 
 everlasting love and counsel of the Father, and his adopt- 
 ing grace; — the perfection of the Person and work of 
 Jesus; — the operation of the Holy Ghost; — the un- 
 changeable promise of Jehovah ; — a union with Jesus as 
 husband, head, and' Lord of his Church ; — all these, in 
 faithfulness, love, and power, have been verified in the 
 actual perseverance and triumphant death of a multitude 
 that no *nan can number. These are grounds on which 
 Bb2 
 
The Christian's Progress* 
 
 we rest, and whence we draw strength equal to out 
 day. If he foundations be destroyed, what can the righ* 
 teous do ? But happy for us, the mountains may defiart y 
 and the hills be removed, but God hath declared he will 
 not take his loving-kindness from us, nor suffer his faith* 
 fulness to fail. Solid hope. Ah, whither else should wc 
 go ? Here let us rest; on this foundation let us raise the 
 superstructure of present peace and of future glory. No- 
 thing in ourselves, let us look for all in Jesus. Here is 
 happiness, sweet blessedness without alloy; which, in- 
 stead of failing, shall make us a soft pillow in death, and 
 aid us to realize the glory of eternity ! Thus, so far from 
 losing strength, or reflecting upon a disappointing God, we 
 shall be carried through every storm, as on eagle's wings, 
 and prove to all around that there is no strange God with 
 us. The Lord our God shall deliver us from every evil 
 work, and will preserve us unto his everlasting kingdom, 
 to glorify his grace for evermore t Happy will it be for 
 you who now hear me, if you can witness to God's graci- 
 ous care of you to this hour. A due consciousness of this 
 will yield a thousand sweet emotions of heart, and draw 
 forth your faith to that Saviour who hath promised 7ie- 
 ver to leave ?ior forsake you. Whatever dark or thorny 
 paths may yet be left before you to tread, the Lord will 
 direct your steps, refresh you by the way, and eventually 
 receive you home to endless joy. I thus congratulate you 
 on your way to the Celestial Zion, and hope to meet 
 you, and sing the praises of redeeming, persevering grace 
 for ever ! 
 
 Although some may be disposed to call in question what 
 is generally termed u The perseverance of the saints." I 
 M ver yet heard of any professed Christian who doubted 
 the awful consequences that attend the sinner who per- 
 
The Christian's Progress. 283 
 
 severes in transgression. Sin is of an hardening nature, 
 grows in strength with our years, and bears the most 
 baneful fruit of sorrow. Intoxication, falsehood, theft, 
 and a long list of other vices which might be named, sel- 
 dom attain maturity in a day. Vice has its bud, and its 
 flower, as well as its fruit. And where these spring forth 
 in youth, the habits are so strong, unless grace prevent, 
 that they will go on from strength to strength, until body 
 and soul are brought to destruction. Beware, herefore, 
 of the first enticements to evil. Many, by yielding to 
 private sin, have been found capable of committing public 
 crimes with impunity. May the Lord grant you pardon 
 and restoring grace, that iniquity be not your ruin. May 
 you possess that life-giving power of Jesus, which shall 
 enable you to enter upon a new course, attended with 
 the most sublime moral pleasures, and prepare you for 
 •mmortal bliss ! 
 
LECTURE XL. 
 
 THE SAVIOUR'S RESOLUTION TO DRINK THE CUP. 
 
 John xviii. 11. 
 
 The cufi which my Father hath given ?nc, ihall I not 
 
 drink it ? 
 
 Thus did the Father's grace ordstny 
 
 The sacred Three a^rt<U, 
 For man salvation to obtain, 
 
 The bor. himself should bleed. 
 
 What words can show the flaming love 
 
 With which he rook the cup i 
 What tongue can tcil tKc nains of hell 
 
 He felt to drink ii up! 
 
 Wallim 
 
 JC^VERY portion of the sufferings of Jesus Christ has 
 a particular claim to our most solemn attention. They 
 not only make a material part of our ransom, but lie at 
 the foundation of our peace, and form a stimulus to our 
 obedience. Besides, the sorrows of our Lord address 
 the finer feelings of our souls : we cannot read them 
 aright without repentance for our transgressions, and 
 gratitude for his unbounded love in dying for us. J now 
 claim your attention to the Saviour's resolution to drink 
 the cup his Father gave him; which comprehends the 
 fulness of his sorrows. May our hearts be duly prepared 
 to receive impressions corresponding with the solemn sub- 
 ject ! The words of our text were addressed by our 
 Lord to Peter at the gate of Gethsemane's garden. After 
 he had revived through the ministry of an Angel, from 
 his agony when the cup of indignation was presented to 
 him, he was met by a band of soldiers, conducted by 
 
The Saviour's Resolution to drink the Cufu 285 
 
 Judas, who waited to drag him before the high priest» 
 Peter, with his usual warmth of zeal, drew his sword, and 
 cut off the ear of the servant of the priest. Jesus rebuked 
 him, saying, Put up thy sword into the sheath ; the cufi 
 which my Father hath given me, shall I not drink it ? — 
 I shall attempt to make some estimate of the contents 
 of the Saviour's cup; and explain the principles on 
 which his resolution to drink it was founded. 
 
 1. The cup. Perhaps this metaphorical expression 
 is to teach us the perfection of the justice of God. As a 
 cup contains the exact quantity of liquor for which it was 
 intended, so the cup of sorrow apportioned to Christ 
 was, in wisdom and justice, corresponding with the de- 
 merit of sin due to his people for their transgressions. 
 Not a single drop, more or less, of the wrath of God 
 formed that bitter portion than was absolutely necessary 
 to accomplish redemption. God's displeasure against 
 sin, under the emblem of a cup, was well understood in 
 the Old Testament ; a recollection of which will aid our 
 reflection on the cup of the Saviour's sufferings. It was 
 called a cufi of trembling ; the cu/i of his indignation, 
 and of his fury. — Ufwn the wicked he shall rain snares y 
 fire, and brimstone, and an horrible temfiest : this shall 
 be the portion of their cufi. These passages describe, 
 in solemn language, the incensed justice of Jehovah, 
 and the nature of the punishment due to transgressors. 
 Now, as we are all sinners, by nature and by practice, 
 we, in common with the rest of mankind, are justly 
 deserving to drink of this tremendous cup ! In order to 
 make a proper estimate of the contents of the hitter cup 
 drank by the Son of God, it is necessary we should form 
 some correct ideas of the demerit of sin. One remark- 
 able text I shall therefore cite, which is perhaps the most 
 
216 The Saviour's Resolution to drink the Cufi. 
 
 solemn and instructive on our present inquiry. It is the 
 seventy-fifth Psalm, and the eighth verse. In the hand of 
 the Lord there is a cu/i, and the wine is red ; it is fall of 
 mixture ; and he poureth out of the same : but the dregs 
 thereof all the wicked of the earth shall wring them out y 
 and drink them. While I solicit your most serious atten- 
 tion, I will offer you such observations upon it as have 
 been the result of deliberate reflection. — This c ufi, I pre- 
 sume, contains the portion of wrath justly due to every 
 individual of the whole mass of mankind without excep- 
 tion. This cup is in the hand of the Lord, who is the great 
 administrator of his own eternal justice. The contents of 
 the cup are described in language at once the most easy 
 to be understood, and the most dreadful that can be con- 
 ceived ! It is wine , which, when drank to excess, intox- 
 icates and enervates. It is red, the colour of blood, fiery 
 and vindictive, to teach us that our blood, our very lives, 
 are justly forfeited by sin. It is full of mixture. The 
 holiness, the truth, the justice, and the power of God 
 are displayed in the wrath which it contains. The 
 punishment of sin by sense, by loss of body, and of soul; 
 the multiplied evils of this life, and the miseries of 
 futurity, mixed in proportion to every human being's 
 deserts, whether male or female, young or old, ignorant 
 or learned, rich or poor : — This awful cup of trembling 
 and of fury is in the hand of the great God who made 
 Us, to whom we are accountable, and against whom we 
 have sinned in ten thousand ways. Under a sense of 
 this, may we not deeply exclaim — " O God I how ter- 
 rible art thou in thy judgments ! we have merited this 
 dreadful cup of wrath from thine hand ; and heaven and 
 earth approve thy vengeance just !' — The next part of 
 the Ycrse now calls up your eager attention. It is said^ 
 
The Saviour's Resolution to drink the Cufl* 2$7 
 
 He fioureth out of the same. Ah ! my fellow sinners, 
 whither can Jehovah pour out of his eup of wrath, so 
 that we might not drink thereof and perish for ever ? It 
 is with solemn joy I inform you, Jehovah the Father 
 poured out a determined portion of this vast cup, which 
 was put into the hand of his Son Jesus to drink, that we 
 might live ! Here, then, learn from whence and how 
 the Saviour's cup was formed, and stand astonished at 
 the mercy, the justice, and the grandeur of the Lord.— 
 The last memher of this remarkable text is likewise so- 
 lemn. But the dregs thereof, all the vticked of the earth 
 shall wring them out and drink them. The wicked, the 
 finally impenitent and unbelieving, must unavoidably re- 
 ceive the just recompence due to their offences. See, 
 now, my hearers, you must either be indebted to an in- 
 terest in Christ, who drank the bitter cup in favour of his 
 people ; or you yourselves must, eventually, wring out 
 the dregs of the cup of vengeance from the hand of God. 
 There is no alternative. David, as a necessary conclu- 
 sion upon this solemn subject, said, in the very next verse, 
 I will declare for ever; I will sing praises to the God of 
 Jacob. O that we may possess proportionate reverence 
 of the justice and mercy of God t 
 
 From the observations already made, you may form 
 some small conception of the contents of Christ's bitter 
 cup. However, to aid your reflections upon the subject, 
 I shall add a few more observations. The wages of sin 
 is death ; death, in every possible form the Scriptures 
 describe, or the powers of the mind can conceive. 
 Who can number the sins of one man, or make a state- 
 ment of the aggravated circumstances which attend them 
 in thought, in heart, and in life ? If one sin merits death, 
 how tlreadiul is the punishment due to one sinner ! Let 
 
288 The Saviour's Resolution to drink the Cufi. 
 
 every sinner duly reflect on this. Now, Christ died for 
 a number that no man can number ; of course he must 
 suffer the full punishment due to the individuals of that 
 number, in order to redeem them from the curse of the 
 law which they had incurred. Were it possible for you 
 to collect the miseries of human life, and all the horri- 
 ble torments we justly merit for our sins ; the loss of the 
 sensible presence of God, the anguish of souls, and the 
 weight of punishment ; all this would assist you to look 
 into the dreadful cup of the Lord Jesus. How many 
 deaths J What extremity of anguish ! Not a grain of the 
 bitter wormwood and gall omitted ! And if a sight of 
 this cup, in the garden of Gethsemane, produced strong 
 cries, and tears, and sweat, and blood from the blessed 
 Saviour, what must have been its bitter contents \ and 
 how inconceivably dreadful was that anguish, when he 
 actually drank it upon the cross ! Ah ! my fellow sin- 
 ners, how little do we know of the evil and demerit of sin, 
 and the sufferings of the Son of God ! May a suitable 
 impression of both be produced upon our hearts, and 
 be influential in every part of our conduct. Let us, 
 then 
 
 2. Explain the principles on which the resolution of 
 Christ to drink the cup was founded. — This, generally, 
 was resolved into the will of his Father. The cu/i which 
 my Father hath given me, shall I not drink it ? To 
 give and to receive imply mutual complacency. There 
 was no arbitrary restraint laid upon Christ. The Father 
 freely gave the cup into the hand of his Son ; therefore 
 k is said, Tt filcased the Lord to bruise him. And, on 
 the part of Christ, there needs no proof but that his 
 whole life was absorbed in the love and will of his Father, 
 lie, thcrelore ? said of the cup, Shall I not drink it? Every 
 
The Saviour's Resolution to drink the Cufi. 289 
 
 consideration failed ; love of ease or life, when the will 
 and the gift of the Father were concerned. Here we 
 might pause, and stand astonished at the transactions be« 
 tween the Father and the Son to produce the redemption 
 of sinners ! Here, in the most august manner, mercy 
 and truth are met together ; righteousness and peace em- 
 brace each other, demanding our most ardent praise. 
 
 The gift of this cup by the Father to the Son includes 
 some of the most important and interesting subjects that 
 can possibly be named. The Saviour's drinking the cup 
 was the confirmation of the eternal decree of Jehovah ; 
 for he was delivered by the determinate council and 
 fore-knowledge of God, It answered the predictions of 
 the Old Testament, Christ died for our sins, according 
 to the Scrifitures. — To drink this cup was absolutely ne- 
 cessary to redeem his bride the Church; for, he hath 
 redeemed us to God by his blood, — Without drinking 
 this cup by the way, Jesus could not have passed into the 
 mansions of bliss ; for, ought not Christ to have suffered 
 these things, and then to enter into his glory? — Nay 
 more, unless he had drank the bitter portion he could 
 not possibly have put into our hands the cu/i of salvation. 
 .Take these great things into consideration whenever you 
 read our text — Shall I not drink it? " Yes, blessed 
 Lord, for thereby every valuable design is accomplished, 
 the divine perfections are displayed, sinners are saved, 
 and a crown of glory placed upon thine own head!" 
 
 After endeavouring to show you, in some small degree, 
 the Contents of the Saviour's bitter cup, and the prin- 
 ciples on which he drank it, I shall now most affection* 
 ■ately ask every one of this family, What are your thoughts 
 and exercises upon the subject? To contemplate the 
 Saviour's sufferings is unquestionably right ; but to feel 
 Cc 
 
The Saviour' a Resolution to drink the Cuju 
 
 their virtue can alone be interesting. You will not v 
 the cup of salvation .until you know your desert of the cup 
 of indignation. When this is the case, no subject will 
 make impressions upon you equal to your Saviour's agony. 
 While it assures you of a completeirrevocable salvation, 
 it will influence you to every good word and work. I 
 hope some of you have obtained an appropriating faith 
 to know that Jesus drank the cup for you ; and as one 
 expression of your gratitude, you visit the table of the 
 Lord in his Church, and take the cup of communion in 
 his blood.-— As you are incessantly exposed to afflictions, 
 I wish you to learn a lesson of instruction from your Sa- 
 viour's resolution to drink his cup. Every child of God 
 has a cup of affliction appointed him to drink ; but, it is 
 of a very different kind to that which Jesus drank for his 
 sake. His was all wrath; yours is all love. His was 
 from the hand of justice ; yours from the hand of mercy, 
 and only intended as medicinal, to correct your depraved 
 appetites, and habitually to prepare you for he 
 Under all the temporal afflictions you experience, as a 
 disciple of Christ, it is your duty and your privilege to 
 Say, The cup which my Father hath given me, shall I not 
 drink it ? When surrounded with afflictions, remember, 
 the cuji was found in Benjamin's sack. That was Jo- 
 seph's cup, put thereat his order; and though at the 
 moment it was to Benjamine a cup of sorrow, it was de- 
 signed as the means to bring him back to Joseph, to enjoy 
 the sweets of fraternal embrace. For the same purpose 
 the cup of affliction is found with you, that it may lead 
 you to the charming manifestations of your heavenly 
 Saviour. To him, therefore, who drank the bitter cup 
 for us and redeemed us to God by his blood, — to him 
 be ascribed, by all on earth, and by all in heaven, ever- 
 v -» sling glory and praise 
 
LECTURE XLI. 
 
 HE A VENL Y ARITHME TIC. 
 
 Psalm xc. 12. 
 
 So teach us to number our days, that ive may a/i/ily our 
 
 hearts unto wisdom. 
 
 God of eternity, from thee 
 
 Did infant-time his being draw ; 
 foments and days, and months and years 
 
 Revolve by dime unvaried law. 
 
 Great Source of Wisdom, teach my heart- 
 To know the price of every hourj 
 
 That time may bear me unto joys 
 Beyond its measure, and its power. 
 
 Doddridge, 
 
 x O estimate and improve our fleeting days should be 
 our constant employ as rational beings. In this, however, 
 we wilfully fail, and need the light of life from Christ to 
 shine upon our minds, to teach us this heavenly and im- 
 portant Arithmetic. " Shine, therefore, O thou fountain 
 of light, upon our souls ! Chase the darkness from our 
 eyes, and lead us safe through all our days, and months, 
 and years, to the mansions of eternal bliss." As the 
 merchant would omit no day in the use of his day-book, 
 nor allow himself to begin a new year without adjusting 
 the accounts of the old, so neither should we intention- 
 ally omit a day's examination, especially on a birth-day, 
 or a New-year's- day. May we therefore employ our- 
 selves in a review of our days and years past, for the 
 important purposes of improvement in faith, obedience^ 
 and spiritual happiness. 
 
 1. Let us now sit down to number the days of our na- 
 tural youth. Not so much the period of sixteen or 
 
292 Heavenly Arithmetic. 
 
 twenty years, as the circumstances which have attendee! 
 them. Our exposure to temptation ; recovery from sick- 
 ness ; the errors of our hearts ; our deliverance from 
 dangers ; our periods of education ; the affection of our 
 parents; these, and many other scenes of youthful life 
 should carefully and frequently be reviewed. By this we 
 may preserve, as it were, a map of our lives, and be led 
 to admire the goodness and the mercy of God, who hath 
 been the guardian of our youth, and is still the strength of 
 our years. — The days of our spiritual youth. Mer- 
 ciful indeed that we have such days to number ! that ever 
 we should be born again ; be delivered from that state of 
 corruption and iniquity in which we were naturally born 
 into the world ; and in which we must have lived, died, and 
 perished for ever, if grace had not produced the change. 
 Happy the time, when, like Ephraim, the Lord took us 
 by the hand, and taught us to go. Our first views of 
 ourselves, the law, sin, and of Christ in all the riches 
 of his grace, and in the inestimable sweetness of his 
 love ; these cannot be forgotten. What animated commu* 
 nion we then enjoyed with God ! how precious the truths, 
 the history, the promises, the precepts of the word of 
 Christ I what zeal actuated our steps in the path of duty, 
 and made our lips with pleasure to commend the Re- 
 deemer of our souls, to every companion, and in every 
 circle ! Happy days ! how sweet their memory still ! O 
 let us, blessed Lord, increase in love to thee as we ad- 
 vance in years ; and every fleeting day bear some new 
 honour to thy precious name ! — Tt is necessary also for us 
 to number the days of our errors, disobedience, 
 and departure from God. that 1 could omit this 
 list ! Here are days to be remembered with tears. 
 One would think it impossible, that persons who have 
 
Heavenly Arithmetic. 29$ 
 
 experienced so much mercy, goodness, love, and grace 
 from God, should ever have a disobedient day to record ! 
 But, alas ! it is too true. How often, against the convic- 
 tions of conscience, the light of grace, the most solemn 
 resolutions, and the warnings of former miscarriages, 
 have we sinned in thought, in word, and in life ! Our 
 backslidings have been as atrocious as they have been in- 
 numerable. And it is only owing to the compassions, the 
 grace, and the covenant of God in Christ, that our souls 
 have been restored to the joys of salvation, and that we 
 continue until thi9 day. — The days of our adversity 
 may next be named. For, surely, our backslidings ar9 
 generally the root of our sufferings. There is, therefore, 
 a neecVs-be for them. And when we attempt to review 
 those dark days, O how dreadful they appear ! some by 
 sickness and pain ; others, by thwarts of providence in 
 our views, wishes, and callings of life. Some through 
 the powers of Satan in hellish temptations within the 
 -circle of our own breast ; others from near connec- 
 tions in families, and in the Church of God. No sweet 
 without its bitter ; no fragrant rose without its attendant 
 thorn ! With David we may say, Thou hast showed me 
 great and sore troubles. Yet, the whole have been in 
 just weight and measure ; not a grain more of the bitter 
 wormwood and gall than was absolutely necessary ; and 
 the fruit of all was, to take away sin, as medicine is in 
 the hand of a faithful physician, cr the rod in the hand 
 of an affectionate parent. — Rut, amidst all, let us not 
 ibrget to number the days of our sfi ritual revi- 
 vals. These may have been in our closets; under the 
 preaching of the word ; in the fellowship of saints; and at 
 the administration of ordinances. In these God hath been 
 pleased frequently to lift up the light of his countenance- 
 Cc2 
 
294 Heavenly Arithmetic. 
 
 upon us, to alleviate our sorrows, and afford us a day of 
 rest and joy ! Thus, before we were aware, our souls were 
 made like the chariots ofAmminadib. Our mountain "was 
 made so strong, we said, it shall never be moved. Some 
 such days, however few r , we have certainly more or less 
 enjoyed. They were to us days of richest mercy ; for 
 surely we merited them not. For the most part they 
 were like the breaking forth of the sun in its brightness, 
 after a day of blackness and tempest. Blessed be the 
 Lord our God, for granting us a little revival in our bond- 
 age, and preparing a table of delicious refreshments in 
 our passage through this wilderness of woe, in prospect 
 of immortal joys ! 
 
 2. Under the review of our natural and spiritual youth, 
 our days of error, of affliction, and of visitations with 
 the presence of God, what salutary influence should they 
 produce ? What now becomes our obvious duty ? Our 
 text informs us, to a/ifily our hearts unto wisdom. Christ 
 >s the wisdom of God ; and surely the review of our sin- 
 ful and truly imperfect days should teach us to apply our 
 hearts unto him, that we may be pardoned in his blood, 
 accepted in his righteousness, and have our standing 
 alone in the merit and riches of his grace. No less should 
 iv c apply to Christ, the fountain of wisdom, in humble 
 gratitude for the teachings already received, and to so- 
 licit a continued increase of them, to direct us in our re- 
 maining paths in honour and in usefulness. 
 
 But, by an application to wisdom, we may also under- 
 stand that virtue, prudence, fortitude, holiness, which 
 may, perhaps, be set in opposition to our former ignorance 
 and many errors. Thus, the wise in heart shall see God. 
 The path of the just is as the shilling light, that shineth 
 more and more unto the perfect day. How necessary 
 
Heavenly Arithmetic* 295 
 
 then is it that we should number our days in such an ad* 
 vantageous manner, as to correct our errors in judgment 
 and practice ; to pursue those paths which produce more 
 abundant happiness to our own souls, be more useful 
 to society, and bring more honour to that blessed 
 Saviour whose we are, and whom we wish to serve ? 
 Thus, when we come to the day of our death, we shall as- 
 suredly find the advantages by this enumeration of our 
 days. Composure will attend our minds ; we shall not 
 be at a loss for evidence that God hath been our guide ; 
 and that he will still be our never-failing support. Besides, 
 the improvement of time will familiarize eternity to our 
 minds, and increase in us an ardent desire to be trans- 
 mitted to that state of perfect blessedness, where days, 
 and months, and years are known no more 1 — Here I 
 will introduce a few appropriate observations made by 
 Bishop Beveridge, in his Thesaurus Theologicus, upon 
 our text. He enforces the duty of numbering our days 
 from the five principal rules of arithmetic. " Addi- 
 tion : Add each day to the number of your graces, and 
 ts the degrees of each grace. Subtraction : Subtract 
 from the sins of your souls, and from the strength of 
 your sins. Multiplication : Multiply your thoughts 
 of God, your desires of heaven, and your endeavours af- 
 ter holiness. Division: Divide all your days into spe- 
 cial and common ; eacli day between your general and 
 particular calling. The rule of proportion: Pro. 
 portion, the repentance of each day to your sins; and 
 your thankfulness to your mercies." 
 
 Suffer me now to conclude by urging you to the consi- 
 deration of estimating your time, in order to your entrance 
 into an eternal world. The merchant failing by neglect 
 of his accounts, and the mariner who seldom examines 
 
396 Heavenly Arithmetic* 
 
 his chart until he falls upon a rock, are equally charge- 
 able with folly. How much more criminal are those who 
 pass over the diversified scenes of life, rush into nun, 
 less temptations, share in the bounties of providence, or 
 drink of the cup of sorrow, and yet, heedlessly pass 
 down the stream of life, insensible of their accountability 
 vo the judgment of the great God ! How necessary is it 
 ibr each of you who now hear me, to ask, Has this been, 
 and is it still my folly ? Have I neglected the review of 
 my life, and let my days and years past heedlessly away? 
 With all my acquirements, have I applied my heart 
 unto that wisdom, which shall prepare me in peace for 
 my latter end? If not, to what good purpose have you 
 lived for yourselves ? You are utterly uncertain what 
 shall be your journey's end. As a traveller, who shall 
 soon pass the gates of death to an eternal state, how im- 
 portant is it for you to know that your iniquities are par- 
 doned ; that God accepts your person ; and that you 
 shall be received to mansions of eternal joy ? Without 
 some degree of this knowledge, it is impossible you should 
 possess true peace of conscience, or taste the cup of real 
 pleasure. Go then, my fellow sinners, go to Jesus just as 
 you are, for he is able to save to the uttermost all that 
 come unto God by him. Although to this moment you 
 may have lived sinful and thoughtless, it is your conso- 
 lation that there is no instance which can be produced 
 that Jesus ever rejected the penitent's cry. So far from 
 it, there is a sacred direction exactly suited to relievo 
 your fears. If any man lack wisdom, let him ask it of GocL. 
 nvho giveth liberally, and ufibraidcth not. What more 
 can you wish ? Here is wisdom opposed to your folly, 
 and adequate to guide your feet into the paths of peace. 
 Accept my ardenfc wish, that you may be drawn by the 
 
Heavenly Arithmetic. 297 
 
 ^orcfe of redeeming love to the throne of grace. May you 
 be made wise unto salvation, and your future days, and 
 months, and years, be attended with that felicity which 
 can only be exceeded by the eternal fruition of God in 
 glory ! 
 
 You who profess to be Christians should be mcst com- 
 petent to estimate the value of time ; and learn so to 
 proportion it to private and public duties, that you may 
 fill up every day with pleasure to yourselves and useful- 
 ness to others. Much of the comfort and interest of a fa* 
 mily depends upon a proper appropriation of time. You 
 may have lost too much of your precious time already ; 
 and have made too injudicious an application of it. 
 Learn, therefore, to apply your heart unto wisdom, and 
 redeem the time, knowing the days are evil. Omit no 
 opportunity for doing good. And as to future events, 
 whether prosperous or afflictive, and even the period 
 designed for your death, say with David, Lord, my times 
 are in thine hand ; thou shalt guide me with thy counsel) 
 and afterwards receive me to glory. 
 
LECTURE XLII. 
 
 A COMMENT ON EZEKIEVS VISION OF DR Y 
 BONES, ILLUSTRATING THE CONFER- 
 SION OF SIA r NERS. 
 
 Ezekiel xxxvii. 1 — 10. 
 The hand of the Lord was u/ion me, and carried me out' 
 in the Sfiirit of the Lord, and set me down in the- 
 midst of the valley which was full of bones, and : 
 caused me to fiass by them roundabout: and, behold? 
 there were very many in the often valley ; and, lo 9 
 they were very dry. And he said unto me, Son of 
 man, can these bones live? And I answered, Lord 
 God, thou knowest. Again he said unto me, Prophesy 
 upon these bones, and say unto them, O ye dry bones, 
 hear the word of the Lord. Thus saith the Lord God 
 unto these bones ; Behold, I will cause breath to enter 
 into you, and ye shall live: And I will lay sinews upon 
 you, and will bring up flesh upon you, and cover you 
 with skin, and put breath in you, and ye shall live ; 
 and ye shall know that I am the Lord. So I prophe- 
 sied as I was commended } and as I prophesied, there 
 was a noise, and behold a shaking, and the bones came 
 together, bone to his bone. And when I beheld, lo, 
 the sinews andthefesh came up upon them, and the skin 
 covered them above ; but the re wa? no breath in them. 
 Then said he unto me, Profihesy unto the wind* pro- 
 phesy, Son of man, and say to the wind. Thus saith the 
 Lord God ; Come from the jour winds, O breath, and 
 breathe upon these slain that they may live. So I pro- 
 
T.zekieVa Vision of dry Bones. 299 
 
 phesied as he commanded me, and the breath came into 
 them, and they lived, and stood up upon their feet , an 
 . exceeding great army. 
 
 1 HIS was a very singular vision to Ezekiel. By read- 
 ing from the 11th to the 14th verse, you will find its appli- 
 cation to the restoration of the captive Jews in Babylon. 
 As we are assured that there is no Scripture of any pri- 
 vate interpretation, many excellent Expositors have con- 
 sidered this vision as designed to instruct us in the nature 
 of the resurrection of the dead at the last day. But I pre- 
 sume it is equally calculated to teach us the natural state 
 of mankind, the efficient, and the instrumental causes of 
 their restoration, with the end for which the whole is 
 designed. It is in this point of view I purpose to offer 
 you an exposition. In order to render it more intelligible 
 and impressive, you will bear in mind, that the state of 
 sinners is represented under the emblem of exceeding dry 
 bones in the open valley. — The efficient cause of their 
 return to life is the Spirit of God; — the instrumental 
 cause is the ministry of God's word ; — the design is that 
 they might know the Lord. While I endeavour to ex- 
 plain this vision as illustrating the exceeding power and 
 riches of grace in the conversion of sinners, my prayer is, 
 that all of us may read our personal interest in the sub- 
 ject. 
 
 Verse 1. The hand of the Lerd was ufwn me, and car* 
 ried me out in the Spirit of the Lord, and set me down 
 in the midst of the valley which was full of bones. This 
 verse shows us the qualification of the prophet, and the 
 work to which he was called; the whole, he assures 
 us, was by the Spirit of the Lord. The hand of the Lord 
 apon him was a token of his election to his office, and 
 
GOO Ezekiel's Vision of dry JBmh 
 
 the power with which he should be endowed for the 4is 
 charge of his duty. In the same manner the hand of the 
 Lord was with his disciples, and by their preaching many 
 believed and turned to the Lord. This power is absolutely 
 necessary to accompany all, in every age, whom the Lord 
 will bless for the conversion of sinners. The Spirit of the 
 Lord gave the prophet a general view of a valley full of 
 4ry bones. These were to be the subjects of his operation, 
 and very analogous to the commission of the disciples of Je- 
 sus, who were to go out into all the world, and preach the 
 Gospel to every creature. No image could be stronger to 
 express the condition of fallen man than these dry bones 
 in the open field. Let us examine its propriety. These 
 bones had a pre-existence in animal life. So had all man- 
 kind in our first parent Adam, and in him all have died a 
 moral death. Or, in other words, by one man's disobe- 
 dience many were made simiers. — Dry bones are incapa- 
 ble of motion : it is equally so with men dead in sin ; they 
 have no communion with God. The understanding is 
 darkened, the will perverted, and the affections polluted, 
 so that sinners have no more desire nor power to exercise 
 spiritual life, than dry bones have for natural life. — Dry 
 bones are unsusceptible of feeling. And the Scriptures 
 assure us, that mankind, as sinners, are past feeling ; for, 
 let the letter of the law, or the blessings of the Gospel be 
 preached, unassisted by the Spirit, they make no impres- 
 sion. And although Providence bestows his bounties, or 
 visits with affliction, it may be truly said, TkU people turn 
 not to him that smiteth them, neither do they fear the 
 Lord of hosts. — Dry bones have no power to quicken 
 themselves ; the God that made them must revive them, 
 or they must still remain under the power of death. 
 Equally so mankind, dead in law and dead in sin , have 
 
JEzekieVe Virion of dry Ilnnes. 301 
 
 not the powers of spiritual life. This description of our 
 fallen race is confessedly very humiliating to our carnal 
 pride ; but it is certainly consonant to Scripture and posi- 
 tive fact ; and happy are you who have been, by grace, 
 brought to know and to feel it. As in this verse the pro- 
 phet was directed to take a general view of the dry bones 
 in the open valley, in the next he receives a command 
 to make a more special and particular examination of 
 them. 
 
 Verse 2. Jlnd caused me to fiass by them round about : 
 and, behold, there were very many in the o/ien valley ; 
 and, lo, they were very dry. The intention of which was, 
 that the mind and the heart of the prophet might be duly 
 informed of their number and their state. Kzekiel was 
 not a silent, inattentive observer. With astonishment he 
 informs us ©f their vast number, their exposure in the 
 open valley, and the very inert state to which they were 
 reduced. Lo, says he, they were very dry. This last 
 description of the bones is truly affecting ! They had been 
 long in a state of death, and entirely destitute of moisture ; 
 the shape remained, but they were so extremely dry, that 
 by the least touch they would crumble into dust. To have 
 this view of human nature, deplorable and lost in itself, 
 is as indispensably necessary to every Minister of the 
 Gospel, as it was to Ezekiel to see these very dry bones ; 
 and whenever such knowledge is attained, it prepares 
 the mind for an audience with God, which is expressed in 
 the next verse. 
 
 Verse 3. And he said unto me, Sen of man, can these 
 bones live? and I answered, O Lord God, thou knowest. 
 — The Lord's question to the prophet — Can these bones 
 live? As if the Lord had said, " Is there any natural 
 power by which they may be raised to life ? Is it possible 
 Dd 
 
RztkieV* Vision of dry Bones, 
 
 for human eloquence to arouse them ?" Ezekiel kac 
 was impossible. He had stood in the midst of them, and 
 had gone round about them, and was thoroughly 
 vinced that nothing short of "the power that made them 
 could raise them from death to life. Such a view of sinful 
 mankind, and a deep consciousness of their relief being 
 utterly out of all human reach, are absolutely necessary 
 to be possessed by every man whom the Lord calls to the 
 labour of the Gospel ; so that both instrument and sinners 
 may give glory to the Lord for conversion. Ezekiel, there- 
 fore, in humility, referred to the Almighty: O Lord God y 
 thou knoivest ; that is, " thou knowest, that as dead in 
 sin, they are dead beneath the sentence of thy law. Thou 
 only who canst raise the ruins of the body, can alone 
 quicken the souls of men. Although thy violated law binds 
 them in death, and forbids them to arise, thy wisdom and 
 power are infinite to devise and to execute the work, and 
 make thyself known as a just God, and yet a Saviour," 
 Glory be to God, that in Christ such a revelation is made 
 by the Gospel. Jesus is able to save the chief of sinners. 
 He that died on the cross to satisfy provoked justice, 
 sends down his Spirit to quicken those who are dead in 
 trespasses and in sin. The usual mean by which this 
 great work is effected under the administration of the 
 Spirit, is the preaching of the word. The Lord gives 
 spiritual life to those whom he will constitute his Mini- 
 sters, and then sends them forth amongst a world of sin? 
 ncrs to accomplish the design of their conversion. The 
 Lord's orders, and the effects that follow the execution of 
 them, are contained in the next three verses. 
 
 Vet said unto upon 
 
 d say unto tJiem, O arthe 
 
 ! nf the Lord, Thus saith the Lord God unto these 
 
JZzekiel's Vision of dry Bones* 303 
 
 bones ; Behold, I will cause breath to enter into you, and 
 ye shall live : And I will lay sinews u/wn you, and will 
 britig u/i flesh u/ion you, and cover you with skin, and 
 put breath in you, and ye shall live ; and ye shall know 
 that I am the Lord. 
 
 This was Ezekiei's commission, to preach to an heap of 
 dry bones. It was to be executed by preaching, not what 
 the prophet or the schools of philosophy might dictate, 
 but the word of the Lord. The effects which most cer- 
 tainly follow are, restoration to life, and the knowledge 
 of the Lord ; comprehending, no doubt, all that is neces- 
 sary to human happiness. 
 
 To any but a man of God, this order would have been 
 received with a remonstrance. Carnal reason would 
 have replied, " Lord, shall I not expose myself to cen- 
 sure for opening my lips to speak to a valley of dry 
 bones, perfect y inanimate ? Will not all around laugh 
 me to scorn, while I pronounce them dead in sin, as are 
 the bones of men long dead, lying mouldering in the open: 
 valley ? That I should call upon such to hear the word 
 of the Lord, and tell them that the Lord would gather 
 them as perfect as the human structure, and cause them 
 to live and know the Lord ? Would not such a pro- 
 cedure commit my reason to reflection, and expose me 
 to the censure of insanity?" But the faith which God 
 communicates to the mind, overcomes all seeming im- 
 possibilities, and hazards all carnal reflection. The com- 
 mand was of God. Preaching to these dry bones was 
 the appointed mean to accomp ish the end of their re- 
 storation. And this simple consideration keeps Minis- 
 ters in their proper place, when they preach to sinners, 
 and, at the same time, clothes them with humility. If 
 any good is dene ; if any singers hear and live j it is en- 
 
£zekie!'s FicLn of dnj fltmil 
 
 ::rcly owing- to the power of the Spirit accompanying their 
 labours. Thus, as Paul expresses it, the excellency of 
 :hc flower is of Gcd, and not of us. With such per- 
 suasicn, Ezekiel consulted not flesh and blood, but imme- 
 diately he arose and obeyed the command of the Lord : 
 the success of which is so strikingly related in the two 
 following verses, we will proceed to give them our most 
 serious attention. 
 
 Verse 7, S. So I prophesied as I was commanded: 
 and as I prophesied, there was a noise, and behold a 
 shaking, and the bones came together, bone to his bone. 
 And when I beheld, lo, the sinews and the flesh came up 
 upon them, and the skin covered them above : but there 
 WO* ?:o breath in them. 
 
 So I prophesied as I was commanded. Faith and obe- 
 dience are inseparably connected in the servants of God ; 
 and their Lord assuredly crowns their labours with suc- 
 cess. Astonishingly great was the consequence of the 
 prophet's address to the dry bones ! A noise was heard ; 
 — a shaking was produced ; — bones came together ; — and 
 the animal body received a perfect form. These, 
 under the most expressive emblems, teach us the work of 
 God, in raising sinners dead in sin to newness of life. 
 Let us examine each in that order which the text ob- 
 serves. — As I prophesied there was a noise, or voice, as 
 the Hebrew word signifies. This, no doubt, was the 
 of God. It was the voice of God which brought Adam 
 to a sense of his disobedience ; and the same life-giving 
 power is as necessary for us ; for, without it the voice 
 of nature and of reason would be ineffectual. Jn the dis- 
 pensation of his providence, and in the demands of his 
 law, God'8 voice is heard with terrible majesty, de- 
 manding of sinners perfect, personal, and perpetual obe-* 
 
EzekieVs Vision of dry Bona. 305 
 
 dienCe. Those who hear this voice, are brought to a 
 deep sensibility of their transgressions, and, like Adam, 
 exclaim, I heard thy voice, and I was afraid. So in 
 the resurrection of the dry bones, for, after the voice, 
 behold, a shuking. The Hebrew word we render shak- 
 ing y '\s the same which, in other parts of Scripture, is used 
 to signify an earthquake ; which is the most terrible 
 convulsion of nature. See Amos i. 1. Zechariah xiv. 5. 
 An effect similar to this is produced in the hearts of 
 sinners, when God speaks to their conscience. Like the 
 earthquake on the crucifixion of Christ, the rocky heart 
 is shivered ; the veil of ignorance which long hung over 
 the mind is rent in twain ; and the souls of sinners, hav- 
 ing laid long dead in the graves of iniquity, come forth to 
 active life. Doth the earth tremble, and are its bowels 
 thrown into convu'sion by the kindling of the sulphureous 
 p irticles it contains ? Equally so, at the voice of God, 
 the sin, guiit, and corruption of the heart are discovered ^ 
 which produce the most painful sensations, and make us 
 cry aloud for mercy ! Thus, by the law is the knowledge 
 of sin. But, permit me to say, if the voice of God was not 
 heard in other accents, despair would immediately fol- 
 low. How sweet and charming the voice of Emmanuel ! 
 Those lips which brought Lazarus from the tomb, speak 
 pardon and peace to the most guilty breast, and bring 
 the powers of the soul into harmony and love. Thus, af- 
 ter the shaking, bone came together, bone to his bone. 
 Bones give stability and solidity to the body ; serve for 
 locomotion, and defence of vital parts; they also give at- 
 tachment to muscles, and keep them extended. By death, 
 the bones in EzekieVs valley were scattered in every di- 
 rection ; but by the commanding voice of God, bone came 
 together \ no two bodies were mingled \ no one body had 
 Dd2 
 
306 KzckieVa Vision of dry Bone*. 
 
 the bones of a fellow creature intruded upon him, how- 
 ever small, or wherever dispersed ; hone, however dry, 
 came to his bone, and formed the perfect skeleton of 
 man. Great God i by this miraculous and astonishing 
 display of thy wisdom and power, teach us to adore thine 
 infinite glory ! These bones of the animal body show us 
 the faculties of the soul, understanding, judgment, will, 
 affections. These powers, though they have an exist- 
 ence in the souls of sinners, are, like the dry bones, 
 scattered abroad, and are as morally inactive toward 
 God, as dry bones naturally are to the offices of animal 
 life. By the regenerating Spirit of Christ these powers 
 are restored ; the understanding is illuminated ; a right 
 judgment on truth is created ; an obedient will is formed 
 in this day of God's power ; the affections are sublimely 
 sanctified, so as to love the Lord with all the heart, and 
 with all the soul. As one bone is dependant upon ano- 
 ther, and as in Ezekiel's vision, every bone was brought 
 to its place and station, so the powers of the soul have a 
 charming relation, and a dependance upon each other 
 to constitute the strength and beauty of the man. To fol- 
 low the order of the vision, we must also add, that as 
 bones without aid cannot preserve union with each other 
 in regular motion, so neither can the powers of the soul. 
 The prophet, therefore, informs us, — And /o, the sinews 
 %?id the flesh came uji ufion them. Sinew, or ligament, is 
 that part of an animal body which serves to unite and keep 
 in proper place the articulated bones, as well as to bind 
 down the tendons of muscles, to prevent them from starting 
 during action ; they are fibrous in their texture, of a white 
 and shining appearance, and perfectly inelastic. The 
 sinew, therefore, of the body, is like faith to the soul. Wc 
 rvalh by faith. It is a grace, or production of the Spirit^ 
 
EzekieV* Vision of dry Bone*. 30f 
 
 which unites and preserves in motion all the powers of 
 the soul. As the bones of the skeleton in Ezekiel's vision 
 would have been utterly incapable of action without si* 
 news or ligaments to preserve them, so, without faith, 
 our souls could not walk with God, or run the way of his 
 commandments. — Flesh also came ufwn the bones. Flesh 
 or muscle is that massy part of a human body which 
 gives shape and figure to the whole. It is soft and fibrous 
 in its texture, and of a red Colour, capable of contrac- 
 tion bv the application of stimuli, or determination of the 
 will, and serves as moving powers to the machine. This 
 is like that tender heart of flesh which the Lord pro- 
 mised to Ezekiel, or to that renewed conscience sprink- 
 led by the blood of Christ, which is susceptible of di- 
 vine impressions. — Next we are informed, Skin covered 
 them above. Skin is the natural covering to the flesh, 
 and serves as the organ of touch ; it presents the human 
 fabric as a beautiful display of the Creator's wisdom and 
 power. Like the righteousness of Jesus Christ, which 
 is unto all, and upon all them that believe; in it both 
 the persons and services of Christians are accepted. And 
 as the skin of the body covers every part, that not a 
 particle is left exposed, so the righteousness of Jesus 
 is admirably perfect to cover our souls, if I may so say, 
 from the crown of the head to the sole of the foot. Thus 
 saith the Lord, Thou art comely* through the comeliness 
 which I have fmt ufion thee. As the skin serves for the 
 organ of touch to the whole body, I may confidently af- 
 firm, that our belief and possession of the complete righ- 
 teousness of Jesus is the grand criterion of interest in 
 grace. As Luther said, " Upon the doctrine of justifica- 
 tion, by faith, in the righteousness of Christ, every thing 
 else in religion depends;" so, certain I am, that every 
 
508 EzekieV* Vision of dry Bone** 
 
 man of grace will as cheerfully say* he is as much in- 
 debted to God for providing and applying the righteous- 
 ness of Christ to his soul, as he is for the covering of hi9 
 body with skin. — On each part of these two verses, I 
 could willingly have expaciated more largely; but as this 
 lecture is likely to extend very far beyond our intended 
 limits, I shall hasten to the last clause, which inform us, 
 that notwithstanding such an astonishing display of divine 
 power in raising the dry bones, there was one remark- 
 able deficiency — There was no breath in them. On this 
 clause I shall only say, that the case is evangelically il- 
 lustrated in the conversion of Paul, who was several days 
 after the Lord brought him to a conviction of his guilt, 
 before he experienced the felicity of knowing he was a 
 chosen vessel of the Lord. Indeed, it is a common case* 
 Many are under the converting power of God, but, as 
 yet, they enjoy not an assurance of salvation. The only 
 remedy for which is explained in the next verse. 
 
 Verse 9. Then said he unto me* Prophesy unto the 
 wind, prophesy, Son of man, and say to the wind, Thus 
 saith the Lord God ; Come from the four winds, O br< aih, 
 and breathe upon these slain, that they may live. Wind, 
 air, breath, are Scripture terms characteristic of the 
 Holy Spirit, who is the communicator and preserver of 
 spiritual life to the souls of men. Its proceeding from the 
 four quarters denotes the immensity, power, and suffici- 
 ency of the Spirit, The prophet being commanded to 
 pray for the Spirit to enliven the raised bodies, should 
 teach both Ministers and people how much wc depend on 
 the continued influence of the Spirit, that we might know 
 the Lord, and live in the comforts of religion. The longer 
 we live the more we shall be convinced, that as without 
 air our bodies cannot exist, so neither can our souls live 
 
Ezekiel's Vision of dry Bones. 309 
 
 to God without the perpetual breathing of the Spirit, 
 The answer to the prophet's prayer concludes the vision. 
 
 Verse 10. &o / /wo/ihesied as he commanded me, and 
 the breath came into them, and they lived, and stood ufi 
 ujion their Ject, an exceeding great army* This was a 
 sufficient evidence of their complete restoration to life* 
 Their martial appearance perfectly coincides with the 
 Scripture character of every believer as a good soldier 
 of Jesus Chr:'st ; and of the Church collectively, who are 
 terrible as an army ivith banners. Christ is the Lord of 
 ho^ts, the Captain of our salvation. We have numberless 
 foes to oppose our journey to immortality. The divine 
 Leader, on whom we depend for supply and protection, 
 has provided a complete suit of armour, described in the 
 last chapter to the Ephesians. Though often engaged; 
 with their enraged foes, they eventually overcome through 
 the blood of the Lamb, and are transmitted to the man- 
 sions of bliss, and receive a crown of life that fadeth not 
 away. All which is strikingly applicable to the Christian 
 warfare. 
 
 Having now passed through our comment on the vision 
 of bones, we might make some app!icatory remarks on 
 the wretched state of man, the interposition of divine 
 power, and an happy restoration to the knowledge of the 
 Lord. I hope, however, you have not been hearing the 
 discourse without some application to yourselves. The 
 dead bones in the open valley, exposed to storm and 
 destruction, tench you what you were by nature. If you 
 have passed from death unto life, you cannot but more or 
 less know it, though probably you may not know a parti- 
 cular day of the Lord's power. Gratitude to God for his 
 rich, free, almighty grace, will dwell in your hearts, and 
 he expressed in your obedience. — You perceive that Uie 
 
310 Ezekiel'* Vision of dry Bones. 
 
 reason why Ministers of the Gospel preach to sinners' 
 who are dead in sin, is the command of the Lord ; and 
 that their success, as instruments, wholly depends upon 
 the pleasure and the power of the Almighty. — To young^ 
 Ministers especially, I beg leave to recommend an atten- 
 tive perusal of this very striking parable, as giving them, 
 in my opinion, the best model for preaching to sinners. 
 First describe the exposed, wrc tched, helpless, lost state 
 of sinners; then tell them not what they may or can do, 
 but what the Lord is able to perform in their favour for 
 their restoration and salvation, as did Ezekiel to the dry 
 bones. Like him, begin this work in communion with 
 God: go forth with boldness in his name; address sinners 
 as rational, though lost creatures ; and then wait, as did 
 the prophet, for the Lord to crown your labour with suc- 
 cess, through the power of the Holy Ghost. Thus, you 
 will glorify God in your ministry, and be happy in your- 
 selves. — Those who were raised to life under the ministry 
 of Ezekiel, must have honoured the instrument for the 
 greatness of the work; and if you have derived advantage 
 from the Ministers of Christ, you also will esteem them 
 for their work sake. — Let me finally exhort you to trust 
 to the Lord for the completion of his work with you. He 
 who raised you from sin, will preserve you through life, 
 deliver you from the grave in the morning of the resur- 
 rection, when this parable shall receive its final comple- 
 tion, and then conduct you to glory > where you will sing 
 the praise of his grace for eyer and ever* 
 
LECTURE XLIII. 
 
 CHRIST THE BEARER OF HIS PEOPLE. 
 
 Isaiah xlvi. 4. 
 To your old age I am he, and even to hoar hairs will 
 I carry you; I have made, and I will bear, even I 
 will carry, and will deliver you. 
 
 Surely Christ thy griefs hath borne, 
 Weeping sonls no longer mourn: 
 View him bleeding on the tree, 
 Touring out his life for thee; 
 There thy ev'ry sin he bore, 
 Weeping souls lament no more. 
 
 A. M. T. 
 
 IT is an indisputable fact, that mankind are so absorbed 
 in sin and in affliction, that unless some one competent to 
 the task bear them up, in this life, and deliver them from 
 the wrath to come, they must inevitably perish. Such 
 an interposing, all-sufficient friend, nature nor reason 
 could possibly produce. But the Bible points us to Jesus, 
 Emmanuel, God with us, as the bearer of the per- 
 sons, the names, the guilt, and the infirmities 
 of his people. By so doing, he take-: them up, carries 
 them through life, and lands them safe in everlasting 
 bliss. So far as the Spirit shall assist, I will in this lec- 
 ture lead you to contemplate Jesus as the Bearer of our 
 souls, with all their important concerns. 1 sincerely 
 wish it may be a mean to establish your faith, and raise 
 your hope of immortality. 
 
 1. Jesus is the Bearer of the persons of his peo- 
 ple. The first man Mam bear his wife Eve in his own 
 body, before she had a visible existence ; and, God's 
 
312 Christ the Bearer of his Peojiic. 
 
 charge to Adam, to be fruitful and multiply, was given to 
 him when as yet his wife was not actually formed. From 
 the history of creation it may, therefore, be truly said, 
 Adam bear his wife in his own body. Now, the Gospel 
 informs us, that Adam was a figure of him that was to 
 come, and that Christ is the second Adam, the Lord from 
 heaven. Adam was first in the world of nature : Christ 
 is first in the world of grace. The spouse of this second 
 Adam is his Church, chosen in him before the foimda- 
 tion of the world. And as certainly as Adam bore the 
 elect rib in his natural body, so surely doth Christ bear 
 his elect spouse in his own person ; who is, therefore, 
 said to be flesh of his flesh, and bone of his bone. 
 This subject is not named to you as a matter of indiffer- 
 ence. It is of the highest importance. This very union 
 between Christ and his Church is the foundation of re- 
 demption and grace : for, as Adam suffered justly for 
 the sin of his wife, so Christ became responsible, and 
 suffered for the sins of his bride. That Christ bears 
 the persons of his people, is also taught us under two of 
 the most expressive emblems. — Christ is the foundation 
 laid in Zion, on which rests the whole superstructure of 
 the Church, with all its vast and various concerns for 
 time and eternity; and when the building is complete, 
 the top-stone shall be brought forth with shouting, cry- 
 ing, Grace, grace unto it ! — The vine bears the bra?iches, 
 and is the cause of their existence, preservation, and 
 fruit fulness. And, who that ever read the 15th chapter 
 Of John, but must clearly see, that Christ, the true Vine, 
 bears his people, who are his branches, that they may 
 bear fruit unto eternal life ! Both the>e emblems teach 
 the precious truth, of Christ bearing his people. What 
 is the building without a foundation ? or what is the 
 
Christ the Bearer of his Pcojile* 313 
 
 branch, if separated from the vine ? May that adorable 
 Spirit, who is the bond of union with Christ, make you 
 enjoy the comfort of being built upon Christ, the life- 
 giving rock; and, as branches of the true vine, make 
 you abundantly fruitful ! 
 
 2. Jesus bears the names of his people. They are writ- 
 ten in the Lamb's book of life. — By this we may assuredly 
 conclude, their persons, birth, course of life, death, and 
 eternal happiness, are made more certain than engraven 
 upon mountains of brass. I have called thee by thy name, 
 thou art mine, saith the Lord. The foundation of God 
 standeth sure, having this seal, the Lord knovjeth them 
 that are his. The Lord Jesus, therefore, can never mis- 
 take the objects of his love, nor regenerate one man in- 
 stead of another. No blessing, nor even a cross of afflic- 
 tion intended for one can possibly fall upon another. 
 While this affords a consoling argument for those who 
 have found grace in the sight of God, that their names are 
 written in heaven, it should equally reconcile them to 
 all the paths of life, however afilictive ; for, the Lord is 
 too wise to be mistaken, and too good to be unkind. How 
 charmingly was the Hebrew nation taught this truth, 
 when they beheld Aaron, their high Priest, bearing their 
 names upon his breast-plate, and upon his shoulders, for 
 a memorial before the Lord! And with what greater joy 
 may every real Christian look to Jesus, the great High 
 Priest of our profession, who has engraven the names 
 of his people upon the palms of his hands, and who appears 
 in the presence of God for us ! 
 
 3. What is still more important for us to know is, that 
 Jesus is the Sin-bearer of his people. It is an indisput- 
 able fact, arising from the justice of God, as well as from 
 reason, that man, as a sinner, must bear the dement of his 
 
 Ee 
 
il-t Christ the 'Bean r cj hh People. 
 
 own crimes, or a substitute must advance in I 
 There is no possibility of a middle state. The office oi 
 Jesus as a sin-bearer, is therefore as necessary as it is be- 
 neficial, and certainly makes a material part of the Gos- 
 pel. The council of Jehovah decreed, M ;s ser- 
 vant shall justify many, for he shall bear their iniquities. 
 He shall bear the sin of many. — Christ TJas once offered 
 to bear the sins of many. His own aelf tare our sins i?z 
 ills oivn body on the tree. If it be asked, How Christ 
 became chargeable with our guilt ? We reply, Not only 
 as Christ is the Head, and justly smitten for the trespass 
 of the members of his body ; and as he is the Bride- 
 groom, and so responsible for the debts of his bride: 
 but, we are informed, the Lord hath laid on him the ;ni- 
 cuity of us all. This transfer, making over, or imputing 
 the sins of many to Jesus, is an act of God's sovereign 
 grace ; and as Jesus, God-man, had an infinity of merit, 
 the transaction was equally righteous. Christ bore the 
 guilt, the sense, and the punishment c: :j3 of 
 those for whom he died. The natural consequence 
 of which rs, the certainty of their justification, pardon, 
 and eternal freedom. Thus, he hath born our grief*, 
 and carried our sorrows. Me was wounded for cur 
 transgressions, and was bruised for our iniquities. The 
 chastisement of our peace was Upon him, and with his 
 stripes we are healed. He was delivered for I ur offen- 
 ces, and arose again for our justification. This is the 
 rock of salvation, the only foundation on which we ca» 
 possibly stand before God, and raise the superstructure 
 of our hope for immortality. Christ bore our guilt, and 
 we bear the robe of his immaculate righteousness. Hi 
 carried our sorrows, and therefore our guilty breasts bear 
 the blessings of full pardon and divine peace ! Since 
 
Christ the Bearer of his Peotile* ,3tS 
 
 is the primary truth of revelation, and inseparably con- 
 nected with the experience of salvation, no wonder it was 
 taught by the institution of the sacrifices under the He- 
 brew law. The paschal Lamb, and the scape goat, 
 clearly taught Messiah, as the sin-bearer of men, to the 
 believing Israelites ; and we look to the same divine Per- 
 son as having completed his work, and now passed into 
 Leaven ; there to appear in the presence of God for us, 
 Most affectionately do I wish all who now hear me may 
 obtain faith to behold the Lamb of God that taketh aivay 
 the ain of the world. For you, in your own persons, to 
 bear the guilt, the punishment of your numberless sins, 
 O how dreadful the thought, how awful the consequen- 
 ces ! Yet it must certainly be so, or Christ must bear 
 them for you. Remember, there is none other name by 
 whom you can be saved. Interested in Jesus, you have 
 peace with God, boldness at the throne of his grace, and 
 shall triumph in prospect of acceptance in final judgment. 
 Possessing the least faith in this great Redeemer, we 
 gladly unite with an honourable believer now in glory, and 
 say — 
 
 And wast thou for transgressors given ? 
 And did th' incarnate King of heaven 
 
 For us his foes expire ? 
 Amaz'd, O earth, the tidings hear! 
 He bore, that we might never bear 
 
 The Father's righteous ire. 
 
 4. We now enter one other interesting part of the 
 afTicc of Jesus, as the bearer of his people, through 
 £iU the sorrows of their lives. The journey of the Is- 
 raelites is a striking emblem of the progress of Chris- 
 
316 Christ the Bearer of his Peojile. 
 
 tians to the land of rest in glory. Moses declared lo tha; 
 people, The Lord thy God bear thee, as a man doth bear 
 his son. Not an enemy, nor a slave, but a son; that: 
 is, with all tenderness, affection, and care. Be assured, 
 that such is the love and faithfulness of the Lord to the 
 children of his grace, that he will bear them through 
 the sorrows of their lives, and crown them with glory, 
 The same preservation is taught by an instance in na- 
 tural history. As an eagle stirreth up. her nest, flutter- 
 tth over her young', s/ireadeth abroad her wings, taketh 
 them, bear eth them on her wings ; so the L^rd leadeth 
 and beareth us, to prove that there is no strange God 
 with us. The support of God may not be alike sensible 
 to us, whether it be under outward afflictions or the 
 deeper exercises of the heart. But, in the conflict, or 
 after it, we certainly shall find that Christ, by his secret 
 grace, hath kept us from destruction, and brought us 
 safely through. Trust, then, the protection of the Lord. 
 On the wings of his faithfulness and love he will assuredly 
 bear you safely through, above the reach of every foe. 
 It is enough that he hath said, / will never leave the: 
 nor forsake thee. The words of our text are charmingly 
 adapted to console the heart in old age. Even to hoar 
 hairs the Lord hath said, He will carry, and will deliver 
 you. When the aid of the most skilful physician fails, 
 and all the charming scenes of nature vanish, the Lord 
 will afford the most ample support and sublime joy. How 
 adequate a Saviour, therefore, is Jesus, to bear our per- 
 sons, our names, our sins, and our souls through the 
 sorrows of this world, the valley of death, and finally to 
 receive us to heaven! Glory be to the Saviour! We 
 will praise him for all that is past, and trust him for aU 
 that is to come. 
 
Christ the Bearer of his Pcofite* 31/ 
 
 5. Upon the whole, it is no wonder that we find it: 
 prophesied by Xerchariati, that this Saviour should bear 
 
 the glory. The glory of nature, providence, and grace, 
 devolves on Christ : For by him, and for him, were all 
 things created. Christ is the glory of his Church ; ail 
 his ordinances, his word, and his Ministers, unite in 
 bringing glory to the Lord Jesus. Every mercy we 
 receive, every victory we obtain over sin, sends us with 
 shouts of praise to our adored Emmanuel. And to which 
 we may add, all the spirits of the just made perfect in 
 heaven bow before the throne, and with united voices 
 exclaim, Unto him that washed us from our sins in his 
 civn blood, to him be glory and dominion for ever end 
 
 £ e2 
 
LECTURE XLIV. 
 
 THE CHARACTER OF A GOOD MAJST. 
 
 Acts xi. 24. 
 He was a good man. 
 
 How happy is the good Mjtfs lot, 
 How free from ev'iy anxious though:, 
 
 From worldly hope and fear! 
 CoanY/d ro neither com t nor cell, 
 His soul disdains on e irth to dwell, 
 
 He cnly sojourns here. 
 
 J. C. \V. 
 
 vVlTH most men, " a good man" is a vague and inde- 
 finite character, generally estimated from partiality, so- 
 cial connections, or misguided judgment. Indeed, every 
 conscious man wishes to have this character decided in 
 his own breast, that he may know the honour and the feli- 
 city connected with it. Who then shall draw the por- 
 trait ? What hand shall form the lines by which we may 
 determine for ourselves the good man's character ? Let 
 us appeal to the sacred Scriptures, which are the only 
 standard of truth ; and while we pursue that ample page, 
 may each desire the good man's character may become 
 his own ! 
 
 Let us first examine the texture of the good man's heart, 
 ■which is the fountain of action ; for, if the heart be not 
 right with God, the character must be base. It must be 
 acknowledged, that man, by nature and by practice, is 
 the very reverse of his original creation. The testimony 
 •f God is, there is none that doeth good, no not one* 
 And such is the depravity of the heart, that it is dccitfid 
 
The Character of a good Man. 319 
 
 above all things, and dcsfierately wicked ; that out of it 
 proceed every evil thought, and every evil action* If 
 any man's heart, therefore, be made good, it must be God 
 that makes it so. He begins what the Scriptures call a 
 good work in the soul ; that is, regenerates, and makes 
 it capable, by holy principles, to perform good actions. 
 Our Saviour, therefore, saith, A good man out of the trea- 
 sure of his heart bringeth forth that which is good ; for^ 
 out of the abundance of the heart the mouth sfieaketh. 
 This treasure can be none other than the unsearchable 
 riches of Jesus Christ ; consisting of all the plenitude of 
 grace, pardon, peace, and love from God, capable of 
 assuring the heart of salvation, and of giving it power to 
 perform the good and acceptable will of God. Thus the 
 tree being made good, the fruit also will be good. Like 
 Barnabas expressed in our text, a good man, and full of 
 the Holy Ghost, and of faith. This is the origin of a 
 good man ; it is a creation in Christ ; and without the 
 communication of this grace, a good education, the best 
 example, or the most splendid profession, will leave the 
 heart contaminated and vile. With this grace the con- 
 science is made good ; just views of God, sin, mercy, 
 time, eternity, possess the mind. As whatever comes 
 from God, leads to him ; so the heart which is made 
 good, possesses the warmest desires after the Saviour, the 
 sweetest comforts in communion with God, and strives to 
 walk humbly before him by every good word and work. 
 If this is not the way in which the heart is made good, 
 in vain will philosophy and the powers of reason point 
 the path. But of this we are certain, Paul, Zaccheusj 
 Magdalene, and a number which no man can estimate, of 
 every age and clime, have proved the virtues of the 
 grace of God, in converting them from iniquity to the 
 
T?0 The Character of a good Mar. 
 
 paths of truth. — Solomon gives us another part of this 
 character. A good man obtaineth favour of the Lord ; 
 and every good man knows, that God's favour is at- 
 tained not by merit but by grace. It is the privilege 
 of such a man to walk in the light of God's countenance. 
 He kuows that God in Christ is his Father ; that his 'ove 
 to him is infinitely great ; and he prays to have an abid- 
 ing sense of it upon his heart under all circumstances 
 of his life. It is his solace under every frowning provi- 
 dence. When his enemies become the most inveterate, 
 grace leads him to make the highest estimate of the fa- 
 vour of his God, and to exclaim with David, Thy loving- 
 kindness is better than life, there/ore my li/is shall ftraisc 
 thee, — Solomon gives us one other trait in this distin- 
 guished person. A good man is satisfied from himself. 
 A bad man knows not the peace of a good conscience ; 
 his breast is the receptacle of fear ; his heart is like the 
 troubled ocean ; evil thoughts, desires and actions, can 
 alone flow from it. At any rate, the heart that is not 
 made good, must possess a painful uncertainty as to its 
 present and its future happiness. But, a good man is 
 satisfied with Christ as his Saviour ; with an hope of in- 
 terest in God ; the possession of his grace ; his lot in pro- 
 vidence ; and his hope for futurity. He is so satisfied as 
 not to wish another Saviour, or another Master. O 
 what pleasures must reside in such a breast ! How calm 
 amidst the accidents of life I a treasure to itself, and an 
 example to others David likewise speaks most charm- 
 ingly of the good man. and describes the sources of his 
 perseverance. A good man's stefis are ordered by the 
 Lord, and he delight eth in his way. Though hr fall, he 
 chall not be utterly cast down : for the Lord ufihildeth 
 him with his hand. It is certainly an important thing to 
 
The Character of a good Man. 321 
 
 go on in a straight line of obedience, and hold fast an 
 honourable profession of the Gospel to the end. Into this 
 path many enter, rejoice for a while, and then fall away ; 
 but, saith our Lord, He that endureth to the end, the 
 same shall be saved. Happy then for the good man, that 
 God order eth his stefis, and ufiholdeth him by the hand) 
 so that no weapon formed against him- shall prosper. 
 If he fall, the Lord will raise him up again, and establish 
 his goings. Who can miscarry with such a guide ? 
 Who but must be wretched that rejects so gracious a 
 hand? — Among the many visible traits in a good man's 
 character, his benevolence is not the least conspi*. 
 cuous. A good man, saith the Psalmist, show eth favour, 
 and lendeth. Like his Lord and master, his feet go 
 about doing good, never so happy as when employed in 
 feeding the hungry, and wiping away the tear of sorrow* 
 He is, indeed, a good Samaritan to the distressed, let 
 him find such where he may ; and, what is peculiar to 
 the dictate of the Gospel, this good man is taught to do 
 good even to them that hate him. The love of Christ 
 thus constrains him, and in every instance of his kind- 
 ness, the sacred glow of his soul makes an ample reward* 
 —The Scriptures aid us to view the good man in the 
 discharge of his temporal concerns. He shall guide hza 
 affairs with discretion. In his domestic and in his worldly 
 affairs he will act with prudence and integrity. His 
 religion, so far from teaching him to neglect his family 
 and be indolent in business, stimulates him to be fer- 
 vent in sfiirit, diligent in his calling, serving the Lord. 
 And even in the moral government of his family, he is 
 guided by pious discretion, never suffering the cause of 
 his God to be grieved, either by the impropriety of his 
 conduct, or an untempered zealt One instance of his 
 
322 The Character of a good Alan. 
 
 parental discretion is mentioned by Solomon. A gOid 
 ?nan Icavcth an inheritance to his children ; especially 
 if they be in an infant state. But, perhaps his best le- 
 gacy will be good instruction, and a good example* 
 —No good man in this life without his troubles, and the 
 greatest of these arise from his own heart. JJ any man 
 will live godly in Christ Jesus, he shall suffer persecu- 
 tion*. The Christian and the cross of affliction are inse- 
 parable. Indeed, we often find that the good man shines 
 best in the furnace of affliction : bowing before the Lord, 
 he waits patiently for deliverance, that the trial of his faith 
 may be more precious than gold that perisheth. When 
 the news that Eli's sons were slain reached the good man's 
 ears, he said, Good is the word of the Lord. — There is 
 no need of bringing forward more Scripture instances of 
 good men's sufferings, for they are many. I shall, there- 
 fore, say, that in the fire of tribulation, however severe, 
 the good man cleaves to a good God, and fails not to cry 
 with his suffering Lord, The cufi ivJiich my Father hath 
 given ?ne, shall I not drink it .?— Let us new follow the 
 good man to the end of his race. Mark the perfect man, 
 and behoid the upright, for the end of that man is peace* 
 Few men, good or bad, pass out of this world by death, 
 so insensibly as not to discover their true character, and 
 give some fore-token of their final state. Few good men 
 bid ad.eu to life under so dark a cloud M not to give some 
 ce that the Son of ri h ith shone upon 
 
 thcr.;. Precious in the sigM of f he Lord in the death 
 of his saints. We therefore mark the good man's end; 
 the end of his sorrows ; the last of his tears ; but not the 
 end (A his happiness. Pence clwe'N in his heart at a 
 dying hour j and no sooner is he absent from the body 
 
The Character of a good Max* 522 
 
 tftafl he is present rSith his Lord in the peaceful regions 
 of eternity, to dwell in his presence for ever ! 
 
 Are the features of this man perfect ? Are there no 
 specks nor blemi-hes in this good man's character? A 
 painter, to gratify the vanity of his employer, may col- 
 lect his features from the fairest side, and by art conceal 
 the blemished parts. But the Scriptures present us 
 with a just description of every class of men ; and he that 
 employs them in contemplating the character of the 
 best and most useful men, will not find one without per- 
 sonal imperfection. Moses, the most eminent for meek- 
 ness, is reproved for having once spoken unadvisedly with 
 his lips. David carried a scar upon his breast with him 
 to the grave. John, the most eminent for affection, fell 
 into improper resentment, calling for fire from heaven 
 upon some who were disobedient. Paul had such a view 
 -of his numberless imperfections, even at the close of his 
 life, as to call himself the chief of sitmers. Yet all 
 those men, in the disposition of their hearts, the useful- 
 ness of their lives, and the devotion of their souls, have 
 oeen esteemed among the best of men ; and, let me say, 
 each of those men found the imperfections of their obedi- 
 ence and the evils of their hearts to form the greatest 
 burden cf sorrow which they sustained. 
 
 The enemies of Revelation may magnify the imperfec- 
 tions of God's servants into the most flagrant offences, 
 and pronounce them u bad men ; M yet, let them show 
 better from their own side ; and let such themselves, by 
 a more virtuous life, convince mankind that the maxims 
 of philosophy can make better men than the Gospel of 
 aie grace of God. And, should those who believe the 1 
 Scripture look for good men without a blemish, let them 
 yield a more perfect example, and profit by the failings of 
 
j 24 The Character of a good Man. 
 
 others. For my part, I expect not to see a good man 
 without spot, until the righteous are revealed with their 
 Lord from heaven. 
 
 Having examined the texture of the gocd man's heart ; 
 his sensibility of divine favours ; the satisfaction of his 
 mind ; the source of his perseverance ; his discretion in 
 his family ; his confidence in affliction ; and marked his 
 peaceful end ; what improvement shall we make of it 
 for ourselves? 
 
 When a picture is finished, if it be a miniature, and 
 highly esteemed, it is often worn in the breast. Let us 
 then take the good man's likeness, and let it lie near to 
 our hearts, and be operative in our lives. If the por- 
 trait be aivwhole length, and of full size, the artist is 
 ambitious to place it where the light may direct its rays, 
 to render its parts and beauties desirably conspicuous. 
 If, therefore, we place the good man's picture in the 
 light of the family, it cannot but be esteemed. If the 
 light of Zion, the Church of God, falls upon it, it is 
 held with a desire for imitation. Even the light of the 
 world must discover the good man's worth, and es- 
 teem him a blessing to the community. What shall we 
 sry of the light of tbe fire of BELL ? Even by this, the 
 good man is seen a monument of matchless grace, and 
 as a brand plucked from the burning. Rut, in the light 
 of God's countenance he cannot fail to be seen in his 
 true colours; for God tahdh fileasure in the work of 
 Jiis own hands. And in the light of glory, where 
 no cloud floats to intercept eternal rays, there the good 
 man shall be seen by myriads of angels, and by the spirits 
 of the just made perfect, and there display the glory of 
 
 .l'-.UOVAH* 
 
LECTURE XLV. 
 
 CONSOLATION FOR THE DISTRESSED. 
 
 Psalm lv. 22. 
 "Cast thy burden u/ion the Lord, and he shall sustain thee. 
 
 He that has made my heaven secure 
 
 Will here ail good provide; 
 While Chnst is rich can I be poor, 
 
 Who am his much-lovM bride; 
 
 Dear Lord, I cast my care on thee, 
 
 I triumph and adore ; 
 Henceforth my great concern shall be 
 
 To love and pleast thee more. 
 
 Ryland. 
 
 IT requires but little experience to know, that m con- 
 sequence of sin, human life is attended by a variety of 
 sorrows. Every man has his own burden, properly so 
 denominated, as the just allotment of the Almighty ; 
 and sometimes as the consequence of his own personal 
 imprudence. Nor may it be improperly called his own, 
 by long and painful experience. As with individuals, 
 so with many excellent families. Like the family of 
 Jacob, a variety of sources afford great and sore af- 
 flictions. Nor is it uncommon for such to imagine their 
 sorrows to be greater than others. No individual, nor 
 family, without some burden at particular seasons ; and 
 such cannot but find the value of advice to direct them 
 to an adequate source of support and consolation. Da- 
 vid performs this friendly office ; and directs us in the 
 words of the text, to cast our burden ujion the Lord ; 
 with this assurance, he will undoubted^ sufijiort u\ I 
 presume David's direction to us is the result of his own 
 Ff 
 
Consolation for the Di»trc' : 
 
 experience. He laboured under many a burden, and 
 often enjoyed that relief in casting his eare upon the Lord, 
 which he could not have obtained from any other quarter. 
 Let us first examine what may compose the burden of 
 human life ; — and then enforce the exhortation, to cast 
 our burden upon the Lpvd. 
 
 1, We that are in this tabernacle, said Paul, do tfroa?: } 
 7)L'i?:g' burdened. Diseases, pains, and infirmities arc 
 incident to our bodies ; some, by constitution, and others 
 by sinful habits. Old age is a burden to . itself, and ex- 
 periences that pain which death alone can remove. It 
 is not uncommon to find persons many years labouring 
 under extreme bodily infirmity, which renders them in- 
 capable of discharging the ordinary duties of life, and 
 proves a source of anxiety to their families. To enjoy 
 health, and be freed from bodily pain without interrup- 
 tion, is seldom found to be the lot of our sinful race. 
 And sometimes it happens that the best of men are sub- 
 ject to painful diseases, and for many years groan, being 
 burdened. — The sorrows of the body, however great, are 
 by no means equal to the burden of the heart. The 
 sfiirit of a nian, said Solomon, can sustain his infirmities^ 
 but a wounded sfiirit who can bear* Not only the con- 
 victions of conscience, but the latent unbelief, pride and 
 depravity of the heart, in various forms, interrupt the 
 peace and the holy walk of the Christian with his God: 
 which form an intolerable burden, and produce the 
 most exquisite pain. This heavy burden compelled 
 Paul to exclaim, wretched man that I am, who shall 
 deliver me from the body of this death ? Although God 
 bestows his grace, and accompanies that inestimable gift 
 with numberless other blessings, yet he permits the old 
 body of sin to remain for the trial of the heart, and the 
 
Consolation for the Distressed* 12? 
 
 victory of his grace. Weighty as this burden may be/ 
 it often is a mean by which the Christian is humbled 
 in the dust ; he practically learns the variety and the. 
 sufficiency of the fulness of grace from Jesus, to coun- 
 teract the depravity of his heart, and to lead him more 
 frequently to the Lord. — The ills of life, which gene- 
 rally consist in the loss of friends and of credit, in poverty, 
 calumny, treachery in those we have most esteemed, 
 with many other evils of the same nature ; these make 
 a material part of the heavy burden we have to carry 
 through life. Such a complicated burden Job experi- 
 enced amidst a thorny path. G, said he, that my griefs 
 were thoroughly weighed, and my calamity laid in the 
 balance together, for now it would be heavier than the 
 sand of the sea ! — To a man who is born again of the 
 Spirit, and has enjoyed the sacred pleasures of commu- 
 nion with God, no trouble is so great as the withdrawment 
 of the sensible presence of his Lord. This adds gall to 
 the vinegar of affliction, and sharpens every arrow shot 
 at the heart. If God shines upon the soul, every burden 
 becomes light, and nothing can disturb its tranquillity ; 
 but when that privilege be denied, the smallest burden 
 becomes insupportable. This made David cry, Why 
 3'andes! thou afar of, O Lord? why hides: thou thy face 
 in times of trouble ? — Ministers may be said to have a 
 greater number of burdens to bear than other persons ; 
 and those who are designed tor the greatest usefulness, 
 will be found to sustain the heaviest load of affliction. 
 They have temptations peculiar to their office ; opposi- 
 tion from the world ; the apostacy of those who had pro- 
 fessed the truth ; the enmity of those who once expressed 
 the warmest attachment) and probably were foremost in 
 their settlement in the Church \ the small appearances 
 
Consolation for the Distressed. 
 
 ©f conversion, and of practical religion ; — these form the 
 contents of that burden which often bows the Ministers of 
 Jesus to the dust, and causes them to water their path with 
 tears. 
 
 The word burden in our text, according to Jarchi, sig- 
 nifies a gift. This certainly throws additional light upon 
 the passage, and is by no means inconsistent with the 
 conduct of God to his children, and indeed likewise to 
 his only begotten Son Jesus. The cup which my Father 
 hath given me, shall I not drink it ? Afflictions to us are 
 £ifts designed for our good, to humble and to prove us. 
 Yet, when under the burden of sorrow, how hard is it 
 to believe they arc designed in love for our advantage ! 
 id the issue, however, we prove that it is good for us 
 that ive have been afflicted. Perhaps I am now address- 
 ing myself to some in this family who labour under a 
 .severe burden. It is not my present intention to inquire 
 of what your burden may be composed ; what may be 
 its weight; or how long, or how far you have carried it ? 
 Nor will I ask what expedients you may have taken to 
 procure its removal. In preference, I shall, as pro- 
 posed, call your attention to the exhortation which is 
 given you in the text. 
 
 2. Cast thy burden upon the Lord. Happy is that 
 man, or that family, to whom the Lord is known. While 
 they feel the burdens of life too heavy and insupportable, 
 xhey rejoice in their privilege of going to God for relief. 
 It must not be forgotten, that Jesus hath borne the weight 
 and punishment of our sins in his own person on the 
 cross, and that thus he became our Redeemer. From 
 this principle it is that Jesus is both able and willing to 
 bear our heal Lest burdens. PRAYEB in this case becomes 
 an cl . Proving our own Wisdom inade^n 
 
Consolation for the Distressed, 329 
 
 tie vise a way for relief, and our own strength insufficient 
 to support us under the burden, we learn the necessity of 
 going by prayer to the Lord. — Faith is equally neces- 
 sary, tor unless we believe the Lord to be our friend, 
 and embrace his promise, by which he invites, saving, 
 Come unto me all ye that labour and are heavy laden^ 
 and I will give you rest, we have no encouragement 
 to apply for relief. — The exhortation of our text is, 
 Cast thy burden ulion the Lord, Here let me expose 
 one great instance of human frailty. Often we are 
 pressed down with our burdens ; we go to the Lord in the 
 formality of prayer for relief; but, alas, instead of cast- 
 ing them upon the Lord, and leaving them with him, 
 we bring them away again. In this- case, no wonder if 
 our burdens increase in weight and measure, and more 
 sensibly depress us. To cast our burden upon the Lord 
 is, therefore, to believe that he will dispose of it for our 
 good, and for his glory ; it is to possess that unreserved 
 resignation to his will, and that patience in our breast, 
 which enables us to return from prayer as from the pre- 
 sence of the Lord, having left our burden with him. To 
 practise this in our lives under suffering, we must have 
 the assistance of supernatural aid: the Spirit of God alone 
 can help our infirmity and actuate us to such a valuable 
 service. Let me. therefore, entreat you, whenever you 
 are pressed with a burden, be that harden what it may* 
 to seek the aid of the Holy Spirit to influence your faith, 
 and lead you in prayer to cast your burden noon the Lord. 
 For the practice of this duty, the text affords very de- 
 sirable encouragement. 
 
 3. He vcillsusta'n thee. Here, it is otxvuous, nothing is. 
 said of the burden, but of you. If the Lord is pic ised 
 to sustain you, the burden of course will be found suf T 
 Ff2 
 
.230 Consolation for the Distressed. 
 
 ficiently light. He will strengthen you cheerfully to suffer 
 and to perform all his holy pleasure concerning you. 
 He will give you more grace ; increase your faith ; and 
 animate you to pursue the rugged paths of life. A similar 
 passage to our text, we have in the New Testament : 
 Catting all your care ufwn him, for he careth for you. 
 This not only teaches you constantly to cast your cares 
 upon the Lord, but, you are stimulated by the persuasion 
 of God's care of you. Your body, soul, family, every con- 
 cern that may attend you, are under the inspection of your 
 Lord, who suffered on the cross for you. He has preserved 
 you thus far; promises that he nvill never leave nor for- 
 sake you; and, eventually, that he will receive you to his 
 presence in glory. How great is the number of those now 
 in heaven, whom the Lord sustained under personal and 
 public burdens, much heavier than yours ? And were it 
 the pleasure of God to collect all their burdens, and place 
 them upon you : is he not Almighty to grant you support ? 
 Learn a useful lesson from those ancient worthies re- 
 corded in the Bible, who by faith and prayer were found 
 daily in the practice of casting all their burdens and care 
 upon the Lord ; and who have left it on record that they 
 ivere exceeding joyful in all their tribulations. 
 
 Having opened to you some of the burdens of life ; ex- 
 plained the duty of casting them upon the Lord ; and 
 enforced the exhortation from the power and goodness 
 of Jesus to support you ; I shall close the discourse with a 
 lew reflections. — Learn the utility of religion. How many 
 unfortunate individuals and families are there, who, loaden 
 with sorrows, have no knowledge of God, nor seek his 
 aid for support ? On the contrary, their afflictions pro- 
 duce the most improper tempers. Some have been so 
 Very unfortunate as to make use of base means to throw 
 
Consolation for the Distressed. 331 
 
 off their burdens ; and others, still worse, by violent 
 hands, have plunged themselves into the abyss of eternity 1 
 How happy should you esteem yourselves if, amidst all 
 your cares and burdens, God hath conducted your feet to 
 the throne of his grace ! Be assured there is a gracious 
 design in all your afflictions. Your faith, love, patience, 
 nor any other virtue would be found necessary or useful, 
 were it not for the sufferings of life. They certainly, 
 in their proper exercise, show that there is a difference 
 in you, which none but God can make; and, likewise, it 
 is by these fruit, well ripened, that the glory of grace 
 appears to all around you. Go forward ; the Lord is 
 with you, and will" not forsake you. Yet a little while, 
 and you will come to the verge of death, when you shall 
 throw down every burden, and be made perfectly and 
 eternally free from every thing that shall prevent your 
 felicity in the enjoyment of God. And, when brought 
 to the realms of bliss, you will adore the conduct of your 
 gracious God ; and find the deliverance you have expe- 
 rienced under the sorrows of time, a source of gratitude 
 mgh a vast eternity 
 
LECTURE XLVt 
 
 CHRIST A TESTATOR. 
 
 Hebrews ix. 16, 17. 
 For where a testament is, there must also of Jieccssity 
 be the death of the testator. For a testament is of 
 force after men are dead: otherwise it is of no strength 
 at all whilst the testator liveth. 
 
 (^ Lord, my God, whosa sovereign k>v e, 
 
 Is still t lie saai( - 
 
 -./, and see, 
 •hv 1j\ e be< n show n I 
 Remember me. mv dearest firi 
 And love me zU\.\y to the eod. 
 
 ■A. TESTAMENT is the declaration of a person's mind 
 and will, concerning the disposal of his property, and 
 what he wishes to have performed after his death. It 
 is so called, because it is a testimony which is not in force 
 until the testator dies. These sentiments are contained 
 in our text, purj.osely to show the confirmation of the 
 covenant of grace, which is revealed in the Gospel, by 
 the death of Christ as a testator. On this character of 
 Jesus I shall offer some general observations, in expecta- 
 tion of your deriving both pleasure and advantage* 
 
 Our first remark is, that our Lord Jesus, as a Testa- 
 tor, had sentiments to communicate ; property to 
 dispose of; and friends to receive them. — In general) 
 the sentiments which Christ hath recorded in hi:: 
 testament) related to his own person ; the design of his 
 coming into our world ; the council of Jehovah in the re- 
 demption of sinners ; the office of the Holy Spirit \ the 
 
Christ a Testator. 333 
 
 establishment of his Church; the revolutions of king- 
 doms ; the call of the Gentiles ; the restoration of the 
 Jews ; the first resurrection ; his personal reign ; the 
 final judgment, Epecially the sentiments of our adored 
 Testator relate to his family of grace; the nature and 
 design of his own sufferings ; for, without the shedding 
 of bloody there can be no remission* Not a single article 
 relating to the honours of Jehovah, and the interests 
 of men, is omitted. If the perusal of the will of a de* 
 ceased earthly friend, by whom you have been benefited, 
 affords gratification, how much more so the reading of 
 the Scriptures as the Will and Testament of Christ ? So 
 true is it that John declared, He that hath received 
 his testimony, hath set to his seal that God is true. — I 
 likewise said, Jesus, our Testator, had property to be- 
 queath, Christ, in the character of wisdom, declares,, 
 With me are durable riches and substance. These trea- 
 sures were the property of Christ, as Redeemer, and they 
 are unsearchable; some for time, others for eternity. 
 To specify these would require a long inventory indeed. 
 However, it may be asserted, here are robes of right- 
 eousness for the guilty ; pardons for the greatest trans- 
 gressors ; faith for the unbelieving ; an inheritance among 
 his saints for exiles ; and a kingdom of glory that shall 
 never end, for those who by sin were heirs of hell. Riches 
 of providence suited for our bodies ; riches of grace ne* 
 cessary for our souls; and riches of glory in the enjoyment 
 of God for ever ! — But I said also, Jesus our Testator 
 had friends to whom he should bequeath his treasures. 
 Friends did I say ? Who are these ? What are their 
 names, and where do they reside ? Let me look around. 
 Ah ! not a friend of Jesus, but once was his enemv, and 
 in rebellion against him ! Of such were some of you* 
 
334 Christ a Testator. 
 
 He found you enemies, but by grace he made you hip 
 friends. It is not our province to know the ?iames writ- 
 ten in the book of life ; but it is our privilege to make 
 our claim to the testament of Jesus, as conquered ene- 
 mies and devoted friends; or as children adopted by grace, 
 according to the good pleasure of his will. Now, to 
 read the Will of Christ, and be assured he hath be- 
 queathed you a new heart, a new robe, the treasures of 
 grace, and the bliss of eternity, — what humility, grati- 
 tude and love should you possess ! 
 
 When a person makes his last will and testament, we 
 know that he has death in his view. This certainly 
 was the case with Jesus. When he engaged with Jehovah, 
 the Father, for our redemption, death was before him ; 
 therefore he is called, the Lamb slain from before the 
 foundation of the world. From the time that God in- 
 spired Moses to commence the sacred writings, and 
 through all the subsequent historians, from the first pro- 
 mise to Adam, that the seed of the nvoma?i should bruise 
 the serfwnVs head, down to the completion of the New - 
 Testament, we have the strongest assurances that Jesus 
 came to die. But, what is of consequence for us to re- 
 mark is, Jesus knew the kind of death he should undergo. 
 A natural death upon the cross, attended with shame and 
 inexpressible anguish ; and a moral death in his sou 1 , being 
 excluded from his Fathers sensible presence, while he 
 made his soul an offering for sin. How charmingly dt€9 
 this enhance the love of Jc us to perishing sinners ? and 
 how sensibly should this a n affect our he ■ rts ? 
 
 In law a man's will is of no use, unless it be signed, 
 
 SKAIKl) WITNKSSKI), and DE LITER liD. K.ich OJ 
 
 particulars is visible in the perfect Will and T« nleht 
 
 o: Jesus* As to his adored NAME, we find it in ever/ 
 
Christ a Testator. 336 
 
 page: They, said Jesus, testify of me. Of the sealing 
 of this testament, Daniel has remarkably prophesied : 
 And the crimson blood of Christ is well known to be 
 -emphatically styled, The blood of the New Testament. 
 Of witnesses, we may say thev are both in heaven 
 ^nd on earth. The Father, at the baptism, and at the 
 transfiguration of Christ, declared, This is my beloved 
 Son, in whom I am well fileased. The Holy Ghost also 
 •is a Witness. He rested upon the person of Jesus at his 
 baptism; aiding the Scripture penmen, and sealing the 
 testimony of Jesus upon the heart of every believer. We 
 may, therefore, concede, with John, there are three that 
 bear record in heaven, the Father* the Word, and the 
 Holy Ghost. Not to mention the innumerable company 
 of holy Angels, we may venture to assert, that on earth, 
 multitudes of the disciples received the sentiments of our 
 Lord from his own lips ; a competent number committed 
 them to writing, and afterwards many sealed the testi- 
 mony with their own blood. To all which, with pleasure 
 we add, this Testament is delivered. The word is 
 nigh unto us. It is preached to all nations. It hath stood 
 the attacks of infidelity, and is preserved for our use to 
 the present hour. Thanks be unto God for this unspeak- 
 able gift ! 
 
 It is well known, that in making a testament, there is 
 a formal disannulling all former wills. So the Apostle 
 saith, He take th away the first, that he may establish 
 the second. Whether this assertion be referred to the 
 moral law of nature, or to the ceremonial law of the 
 Jews, it is equally just. The former is said to be an 
 hand writing against as, which Christ hath took out of 
 the way, nailing it to his cross. The latter consisting of 
 carnal rites and ceremonies, was used as shadows for 
 
336 Christ a Testator. 
 
 the time being, until Christ, the substance, should come 
 and establish the empire of his grace, both for Jews and 
 Gentiles* 
 
 In making my last observation, I must again recite my 
 text — Where a testament is, there must of necessity be 
 the death of the testator. For, a testament is of force 
 after men are dead ; otherwise it is of no strength at all 
 whilst the testator liveth. Therefore, when the testator 
 is dead, the will is published, and heirs put in their 
 claim for possession of property. That Jesus actually 
 died upon the cross, is certain from the repeated decla- 
 rations of his crucifiers ; from the soldiers piercing his 
 side ; and also from the manner in which he was bu- 
 ried. His last Will and Testament is now published to 
 the greater part of the world. By the care and provi- 
 dence of God, the Testament has been translated into va- 
 rious languages, and has made its way among all nations. 
 And by the same divine goodness, Ministers are raised 
 up in different parts, and of different tongues, to pro- 
 claim this Testament to men ; so that, as David saith, 
 Their sound is gone out into all the earth, — The Will 
 and Testament being published, heirs or legatees may 
 put in their claim. It is of importance, therefore, to 
 know in what manner this claim must be made. It is 
 possible for a man, sentimentally, to approve the doctrine 
 of election, which appears in the Testament of Jesus; 
 and in his unholy practice give evidence he has no inter- 
 est in it. Christ, in his Will, certainly knew the heirs of 
 his salvation ; but their names are in the book of life, 
 secret to us; and no man may look into the Testament for 
 his own proper name. But, our Lord Jesus has so formed 
 his Will, that, in general terms, it is in favour of s in- 
 jurs. None but such need the treasures which Christ 
 
Christ a Testator. 337 
 
 nath bequeathed, and none but such who are made sen- 
 sible of the nature, malignity, and demerit of sin, will 
 desire, or put in their claim for a share of the blessings 
 •of his grace. Christ Jesus came into the world to save 
 ■sinners, even the chief of sinner*. This is the sub- 
 stance of the Testament of Jesus. Under the humiliating 
 character of a chief sinner, having no merit, and de- 
 serving eternal punishment from the transgressed law 
 of God, you must put in your claim. The free pro- 
 mise of Jesus is, Whosoever will, let him come* This 
 is our warrant to lay claim ; and it must be added, none 
 that ever did so were sent empty away. The great 
 thing, therefore, is, to possess the will. This, confes- 
 sedly, is of God's own creating. Thy fieo/ile shall be 
 wilting in the day of thy power. This is performed by 
 the Spirit of God, who gives faith to rest upon the pro- 
 mise. And it has been, and still is the universal acknow- 
 ledgment of all who have received a portion of the riches 
 of Christ, that unless the Spirit of God had drawn them 
 to Jesus, they would have continued in their unbelief. 
 For want of knowing the Gospel way of obtaining the 
 riches of Christ, many sensible sinners have lived for 
 years in timidity and distress. I have, therefore, stated 
 the subject as plain and as brief as possible, in hope of 
 encouraging the fearful to take hold of the promise, and 
 embrace the unsearchable treasures of Jesus. 
 
 Let me conclude by addressing you who know your 
 interest in the Testament of Christ. Forget not the 
 kindness of your invaluable friend. Ever cherish a deep 
 conviction, that as a sinner you are an heir of misery ; 
 and that your happiness in life consists in living upon the 
 multiplied blessings bequeathed to you by the Son of God. 
 Constantly look over the variety of mercies and comforts 
 
IjI Christ a Testator. 
 
 to which you are entitled ; and do not be surprised, 
 among the articles bequeathed you should find that of 
 affliction. In the world ye shall have tribulation ; but 
 in me you shall have fieace. But then, your afflictions 
 will prove fatherly chastisements; and cither in them, 
 or after them, you will assuredly find that they work to- 
 gether for your good. You are, in an especial manner, 
 to be exhorted to a lively attendance on the Lord's Sup- 
 per. In that institution you will realize the subject on 
 which I have now addressed you. The cup is emphati- 
 cally declared by Christ to be the cup, of the JVew Tes- 
 tament in his blood, shed for the remission of sins. And 
 to this you are exhorted in the most animated manner 
 by Jesus. This do, in remembrance of me* As through 
 the Testament of Jesus you have received grace, so, re- 
 member, it is an assurance that glory shall be yours in 
 the regions of immortality. 
 
LECTURE XLVII. 
 
 FORGIVENESS OF INJURIES* 
 
 Proverbs xix. 11. 
 It is the glory of a man Co pass over a trcmsgressio?} 
 
 O what stupendous mercy shines 
 Around the Majesty of heaven! 
 Rebels he deigns to call his sons, 
 Their souls renew'd, their sins forgiven, 
 
 Go, imitate the grace divine, 
 The grace that blazes like a sun ; 
 Hold forth your fair, though feeble light, 
 Through all your lives let mercy run. 
 
 Jr EW qualities in the human breast are more ornamen- 
 tal to the possessor, or of more value to society, than a 
 readiness to forgive. It is, indeed, as Solomon justly pro- 
 nounces it in the text, the glory of man; for it is an imi- 
 tation of the good-will and compassion of the Almighty. 
 Mankind are prone to err against God and one another. 
 In this mixed, depraved state offences are unavoidable ; 
 and it may be presumed no persons, whether of obscure 
 or public life, but at some period have found occasion 
 to exercise forgiveness. This disposition, by the culture 
 of education, may predominate in some breasts more 
 than in others. But the intrinsic excellence of that valu- 
 able temper of which we now mean to discourse, is the 
 fruit of God's grace ; and its operations are in obedience 
 to the express laws of Jesus Christ. The utility of this 
 amiable virtue is very great in the general circle of so- 
 ciety. It is much more so in a Church, where candour, 
 brotherly-kindness, and forgiveness are essentially neces* 
 
340 Forgiveness of hvuries. 
 
 sary to its well-being. But the lustre of this temper 
 shines with great brilliance in families. Parents and chil- 
 dren, masters and servants, are equally capable of erring ; 
 and where hardness of heart and resentment prevail, 
 in cases of injury, it renders the whole family proportion- 
 ably wretched. Since, therefore, the exercise of this 
 temper is of such consequence to you as a family, I shall 
 briefly explain the words of our text, by considering some 
 of the occasions which provoke our resentment ; — show 
 you what it is to pass over a transgression, and how the 
 discharge of this duty may be said to be the glory of man. 
 1. From the long list of offences which frequently 
 occur in our social connections, and which are calculated 
 to irritate and to provoke the mind, we will name a few. 
 Servants, male or female? to whom you have committed 
 die care of your property, or important concerns, may 
 become treacherous, abuse your confidence, and "destroy 
 your interest. Perhaps such may have been long in 
 your employ, and on whom you have conferred num- 
 berless tokens of favour ; and they, on their part, have 
 returned high professions of respect for you, and after 
 all proved themselves insincere, and extremely base. 
 To pass over transgressions of such a nature, and at- 
 tended with such aggravating circumstances, requires 
 a temper and disposition which seldom occupy the hu- 
 man breast^ unless inspired by the Gospel. — Children, 
 too, by that depravity which is attached to our fallen 
 race, and by being exposed to temptation from evil com- 
 panions, may be capable of dishonouring their father and 
 their mother, and prove a source of the most exquisite 
 sorrow. The follies of youth generally increase with 
 their years. It is seldom that children make a very great 
 breach of parental laws, and commit any great ou f - 
 
Forgiveness of Injuries. 
 
 breaking of flagrant conduct, without having been previ- 
 ously habituated to lesser acts of disobedience. Keen 
 must be the reflection of those parents, who, by too ex- 
 cessive indulgence of follies in their children, at length 
 have deeply to mourn their departure from virtue, and 
 th€ir devotedness to vice 1 It is not uncommon to find 
 youth, devoid of sensibility, from vicious and improper 
 connections, guilty of destroying the property of their pa- 
 rents, and thus becoming a source of anguish too exquisite 
 to be described. Gloomy must that mansion be, where 
 parents weep for a prodigal son ! Nor is it, even now, a 
 calamity uncommon, to find a pious David bedewing his 
 couch with tears on the perfidious conduct of an Absa- 
 lom. Parents' hearts, by reiterated transgression of their 
 children, may, however, become too rigid and unforgiv- 
 ing. It is possible there may be circumstances attending 
 a disobedient child, which call aloud for reconciliation 
 and forgiveness ; and thus to prove that it is the glory of 
 the parent, as well as of the man, to pass over a trans- 
 gression. — We will next name the transgressions of our 
 professed friends. The ties of common friendship are 
 confessedly sweet, and become a source of sublime plea- 
 sure while we pass along this vale of tears ; especially 
 when such friendship exists under a profession of reli- 
 gion. However, this kind of friendship is capable of va- 
 riations and dissolution* Few, indeed, are like Saul and 
 Jonathan, who were lovely and fileasant in their lives , 
 and in their death were nit divided. Whether it is be- 
 cause we least expect it in such, certain it is, that the 
 instances of ingratitude and treachery which make the 
 keenest impression upon us, occur in those with whom. 
 we have been connected in a profession of religion. 
 Mine own familiar friend, sa *d David, in whom I trusted, 
 G S 2 
 
Forgiveness of Injuries. 
 
 which did eat of ?ny bread, hath lifted ufi his heel 
 against ?ne. Had it been an enemy, thtn I could have 
 borne it ; but it was thou, a man, mine equal, niy guide, 
 and my acquaintance. We took sweet counsel toge- 
 ther, and walked unto the house of God hi com/iany. 
 For Christians to meet with disappointments from th«2 
 world is not so unexpected ; but when they proceed from 
 those religious connections in whom we have reposed our 
 friendship, it is productive of extreme pain, and may be 
 ranked among the calamities of life. And can we for- 
 give such ? Is it possible cheerfully to pass over such 
 transgressions ? Yes, if we are Christians indeed, it is 
 possible: the treachery of servants, the disobedience of 
 children, or the ungenerous conduct of professed friends, 
 must be all passed over. 
 
 2. What this duty is we will now briefly explain. To 
 fia&s over a transgression certainly does not mean you 
 should wink or connive at the offence; nor that you should 
 professedly pass it over for a season, and at another 
 time renew your resentment, and retaliate the offence. 
 This conduct would discover an ungenerous mind, and, 
 instead of reforming, would harden the offender, and 
 expose you to the censure of every good man. But, 
 certainly, you must be convinced, that, to pass over a 
 transgression is to pardon it; so to bury it in oblivion, 
 as not to suffer it to irritate your breast, much less to 
 mention it again to the party or to others. All his trans- 
 grcssio?zs, said Ezekiel, that he hath committed, shall 
 not be mentioned unto hi?n. — On the manner of forgiving 
 an offence, perhaps you may require direction. 1 pre- 
 sume it is your duty and your glory to possess within. 
 ypur breast a cheerful willingness to forgive, let the of- 
 fence or the offender be what they may. But it is not your 
 
Forgiveness of Injuries. 343 
 
 duty to declare forgiveness to the transgressor until he 
 shall have acknowledged his fault ; for this may induce 
 him to indulge other improprieties. No doubt the father 
 of the prodigal cultivated in his breast the most tender 
 forgiveness to his disobedient son ; but, he did not give 
 him the reconciling embrace until the profligate was 
 found upon his knees. Oar Lord gave the same rule to 
 his disciples: If thy brother tres/iass against thee, re- 
 buke him ; and if he repen<T, forgive him. And in 
 the very next verse directions are given as to the repeti- 
 tion of such acts of forgiveness. If he trespass against 
 thee seven times in a day, and seven times in a day turn 
 again to thee, sayirig, I refient, thou shalt forgive him. 
 This rule is positive ; and should the offender be so un- 
 fortunate as to make an improper use of your generous 
 temper, still you will have the pleasing consciousness of 
 having obeyed your Saviour's command, and will enjoy 
 peace in your own breast. 
 
 3. We shall now show why this forgiving temper is 
 said to be the glory of a man. It certainly discovers a 
 true greatness of mind, and raises the offended high 
 above the transgressor, infinitely more so than the most 
 enlarged gratification of revenge. Your forgiveness may 
 be accompanied with that conviction which may make a 
 conquest of your enemy, and render him in future an in- 
 violable friend. — Those who are familiar with their Bible 
 will immediately perceive, that to pass over a transgres- 
 sion is the glory of a man, because it is assimilating the 
 conduct of Jehovah, who is ready to forgive. He de- 
 lighicth in mercy, and abundantly fiardoncth. The life 
 of Christ, even to his last moments, was an exposition 
 upon our subject, so engaging, that it needs only to be 
 read to inspire us with a disposition to pass over the 
 
344 Forgiveness of Inhtnes. 
 
 transgressions of our enemies. When he was reviled, 
 he reviled not again ; and when extended on the cross, 
 he prayed for his crucifiers. It certainly was the glory 
 of the Man Christ Jesus to pass over a transgression ; 
 and, by the shedding of his most precious blood, to bring 
 the most rebellious into fellowship with God. And shall 
 we not learn from Jesus to forgive the offences of our 
 fellow creatures ? Can we be his disciples indeed, if we 
 harbour resentment against our enemies ? Impossible ! — 
 Let me further say, it is the glory of a man of God to 
 pass over a transgression. If it be called a moral virtue, 
 it is unquestionably to be named a Christian grace. The 
 unbelieving, obdurate heart of stone may not be expected 
 to relent : but the heart of flesh which God bestows upon 
 his children, is so replete with grace, and so susceptible of 
 the most tender impressions of benevolence, forgiveness, 
 and love, that it cannot admit a thought of retaliation 
 against an offender. See David, the man after God's 
 own heart, in the cave at Engedi, when his inveterate 
 enemy Saul was in his hand, and at a blow could have 
 deprived him of life, and have placed himself upon the 
 throne : he was content with cutting off the skirt of his 
 robe, as a trophy of his compassion ! Couldst thou, to 
 such an enemy* have acted such a part ? Give me leave 
 to assure you, if you are the children of God, the Spirit 
 of God will teach you to copy the example of your Savi- 
 our, and produce in you the fruit of long-suffering. gc?i- 
 tleness, and goodnrxs. You cannot venture to ask God 
 to forgive you your trespasses, unless you are conscious 
 OT * forgiving those ivho have trcsfiasscd against you. 
 The recollection of the full, rich, unmerited compassion 
 of Christ In forgiving you, will never fail to operate upon 
 your heart when called to acts of forgiveness to others,. 
 
Forgiveness of Injuries. 345 
 
 On the first motion of enmity to those who may offend 
 you, look immediately to the compassionate Saviour, who 
 b.ed upon the cross for you. Remember my text ; and 
 remember too, that as a man, and as a Christian, it is 
 your du:>\ your happiness, nay, your very glory, to pass 
 over a transgression, and rise superior in dignity to the 
 offender. When tempted to revenge, immediately take 
 your Bible, and read the parable of the prodigal son ; 
 and pray that the same mind may be in you, as was so 
 charmingly expressed by the compassionate father. Few 
 who read that parable, sufficiently investigate the unfor- 
 giving, inveterate, unman y character of the elder bro- 
 ther, who, by his relentless heart, excluded himself from 
 the p'easures of the feast on return of the prodigal. 
 While we hold this unlovely, selfish, unrelenting charac- 
 ter in contrast with the truly excellent and compas- 
 sionate father, what a pity is it that any should be found, 
 whether in a family or in a church, to copy after such 
 an unhappy example, when acts of forbearance and for. 
 giveness are required 1 
 
 1 have now enumerated to you some instances of of- 
 fences which are calculated to provoke your resentment ; 
 — explained the duty incumbent upon you to pass over a 
 transgression ; — and enforced it upon you, from the con- 
 sider Aton that it is the glory of a man to perform it. I 
 sincerely wish, that, whether masters, servants, parenta, 
 children, or friends, you may be assisted to practise this 
 lecture in your fuLure lives. Let all buterness, and 
 wrath, and anger, and clamour, and evil-sjieakiiig, be 
 fiut away from you, with all malice. And be ye kind one 
 to another^ even as God, for Christ's sake^ hath forgiven 
 you. 
 
„ 
 
 LECTURE XLVIfl. 
 
 THE CHRISTIANS GAW BY DEATH. 
 
 Phil. i. 21. 
 
 — To die is gain. 
 
 Sweet to rejoice in lively hope, 
 That when my change shall come, 
 
 Angeh shall hover round my bed, 
 And waft my spirit home. 
 
 L.H. 
 
 X HAT the excellence of the Christian religion is evident 
 in the lives of those who in reality possess it, very few 
 will attempt to deny. Paul, though once a notorious blas- 
 phemer and persecutor, obtained mercy from Christ, and 
 by the riches of his grace, was influenced with unbounded 
 ardour, to preach the faith he once attempted to destroy. 
 By the sanctity of his life, he gave a convincing evidence 
 of his personal religion, and the reality of his commis- 
 sion as a servant of the Lord Jesus. Nor did he count 
 his life dear unto him, so that he might finish his course 
 with joy. Nay, he assures us in this verse, To me, to 
 live is Christ, and to die is gain. That is, " in my es- 
 timation, to live in and for Christ is the source of my 
 salvation and happiness, and the only thing worth living 
 for, or that deserves the name of life." It cannot be 
 contradicted, that the life of Paul was fibsorbed in the 
 life, light, and love of Christ, performing his will, and 
 bearing his image. No wonder that a man so highly fa- 
 voured was ready to exchange worlds, and able to make a 
 good estimate of the advantages he should obtain. How- 
 ever, thousands besides Paul have lived such a life in 
 
The Christian'* Gain by Death. 347 
 
 Christ, and have been indulged with the same conquest 
 over mortality, in sight of an eternal world. In pleasing 
 hope God may grant you also the same privilege, I shall 
 seek your instruction in this discourse, by offering you 
 some considerations on the unavoidable, affecting, 
 and solemn, though necessary submi ssion to death; 
 and will endeavour to assist you in making some estimate 
 of the Christian's gain by death. 
 
 1. Death, which is the separation of the soul from 
 the body, and the passing into another state, is una- 
 voidable. God, who is infinitely good, and taketh 
 pleasure in the works of his hand, can nevev be said, 
 without cause, to appoint unto man such a dissolution. 
 The Scriptures inform us, that by sin came death. TJie 
 wages of sin is death. Therefore, it is appointed unto 
 men once to die. No age, no station can possibly re- 
 voke the doom : nothing is more sure than death ; and to 
 the sceptre of the king of terrors all must inevitably 
 bow. — Death is as affecting as it is unavoidable. 
 The bloom and beauty of human nature fall to the dust, 
 and turn to corruption. Thou changes t his countenance 
 and sendest him away. Yes, the dearest pledges of our 
 love ; a charming offspring, a tender wife, the affec- 
 tionate parent; all not only stand marked as victims 
 of death, but must assuredly die. Ah ! what tears, 
 what rending of the heart, what extreme sorrow is at- 
 tendant upon the train of death, when he enters into 
 our families ! We may also say, that death is truly 
 affecting in itself; it is so in anticipation, and especially 
 in its conseqoences ; for, after death comes the judgment. 
 — We therefore add, death is solemn ; it fixes the final 
 state ; it is the corner we turn, either to infinite joy or 
 endless pain. As we close our eyes in death, so we shall 
 
348 The Christian's Gain by Death. 
 
 awake in the morning of the resurrection. There is no 
 work nor device in the grave. There is a peculiar so- 
 lemnity to man's birth, though seldom realized. He is 
 born for eternity ; a subject of corruption, exposed to 
 numberless foes, and surrounded with snares, all the 
 fruit of sin. But the moment of death is still more so- 
 lemn ; it casts the die, and launches man into a vast eter- 
 nity. If the mere consideration of these things makes 
 us tremble, what must we feel under the immediate 
 agonies of death ! — Concerning the righteous especially, 
 we may also add, that death is necessary. Flesh 
 and blood cannot inherit the kingdom of God. Cor- 
 ruption cannot inherit incorruption. Though Christ hath 
 taken away the sting of death, yet all his redeemed 
 family must pass through the valley of the shadow of 
 death, in their passage to immortality. The wicked, by 
 death, lose their all ; the comforts and honours of life 
 forsake them, and they pass away to experience the so- 
 lemnities of eternal judgment. Not so the children of 
 the Lord. As to them, to live is Christ) so to die is 
 gain. Let us then, as we proposed, 
 
 2. Attempt to make some estimate of the Christian's 
 gain by death. — Certainly we may say, he gains a per- 
 fect discharge from all the miseries of human life. His 
 dying groan is the sound of expiring sorrow. Satan can 
 no more vex the soul, nor tempt the feet astray. Sin, 
 his worst enemy, is for ever lost. The wicked cease 
 from troubling. The world now smiles or frowns in vain. 
 Every enemy, like the host of Pharaoh, sinks into the 
 sea of death, to rise no more. What is still of more 
 consequence to the true Christian, is the powers of un- 
 belief; corrupt passions; and an hard heart, which hid 
 been his baneful inmate, and his greatest sorrow. These 
 
The Christian's Gain by Death. 549 
 
 shall all flee away when death shall break the chain. 
 Come then, ye weary travellers, to Zion's gate; fear 
 not ; though faint, yet pursue, A few more dark days, 
 a few more tears and conflicts, and death will intro- 
 duce you where there is no more sickness, pain, nor 
 sorrow ; but where God shall wipe away all tears 
 from your eyes, and crown you with immortal joy! 
 — By death the redeemed of the Lord gain an im- 
 mediate admission to the visible presence of the Lord 
 Jesus. Absent from the body, present with the Lord* 
 In this vale of tears it is our highest privilege to walk 
 in the light of God's countenance ; but such seasons, 
 through intervening clouds of sin and temptation, are 
 not often enjoyed. Now we see through a glass darkly; 
 but then, face to face. God and the Lamb, in the midst 
 of the throne, shall display the riches of glory, and »he 
 soul be absorbed in the rays of eternal love ! — The pos- 
 session of a glorified body on the morning of the resar- 
 rection, is no small part of the Christian's gain by death. 
 Jesus shall change our vile bodies, and make them like 
 unto his own glorious body, according to his w'ghiy 
 working whereby he is able to subdue all things unto 
 himself Vile indeed are our bodies, by disease, and 
 through union with their kindred sinful soils ; but this 
 mortal shall put on immortality, and this corruptible 
 shall put on incorruption. Our flesh shall die, and rest 
 in hope. United to the person of Jesus, and bought with 
 his precious blood, mortality shall be succeeded by eternal 
 life. Let us, therefore, triumph with Job: I know that 
 my Redeemer liveth, and that he shall stand at the latter 
 day u/ion the earth ; and though after my skin Worm* 
 destroy this body, yet in my flesh shall I see God. — 
 It is not improper I should add, in estimating the gain 
 Ha 
 
o$0 The Christian's Gain by Deutr.. 
 
 of a Christian by death, that he obtains an introduction to 
 tke society of glorified Saints and Angels in heaven. An- 
 gels below encamp around them that fear the Lord, 
 and are ministering spirits, sent forth to minister to the 
 heirs of salvation. The Saints of the Lord in the temple 
 of grace below take sweet counsel together, and mutu- 
 ally share in the numberless privileges the Lord hath 
 bestowed upon his Church. By death they will be no 
 losers. Angels shall convey their souls to glory ; and 
 the spirits of the just made perfect shall afford them the 
 most delightful, inconceivable joy. Then, says Paul, 
 shall I know even also as I am known. Patriarchs, 
 prophets, apostles, ministers, and saints of the Lord, 
 shall not only know each other, but recount the wonders 
 of grace and of providence which have attended them 
 -while here below. Here their communion is often 
 interrupted; but there no cessation shall attend their 
 delightful employ of adoration and praise. — We may 
 conclude, that by death the Christian gains a crown 
 of glory, lie thou faithful unto death, and I will give 
 thee a crown of life, is the promise of Jesus to all his 
 followers ; which, no doubt, includes every thing that can 
 be implied under the idea of greatness, grandeur, plea- 
 sure, wealth, and endless glory. 
 
 Thus I have offered you some reflections on the una- 
 voidable, affecting, solemn, and necessary submission 
 to mortality. After all our efforts, we can only, as i: 
 were, paint death upon canvass ; or, by signs, or sounds, 
 give you what I may call the skeleton of death. The 
 reality, the pain, or the bliss of dying, surpass the living 
 to describe ! Let mc, therefore, exhort you by the worth 
 of your sou 1 *, by the joys of the lighteous, and by the 
 sorrows of the wicked in death, seriously to piopoot 
 
T/ie Christian's Gain by Death. ojl 
 
 to yourselves this solemn question : " Am I prepared to 
 die?'' — I have also attempted to make some faint estimate 
 of the gain a Christian may certainly expect by death. 
 The cause of all which is in Christ. Blessed eire the dead 
 who die in the Lord. You are sinners by nature and by 
 practice ; to die in your sins is to lose the eternal happiness 
 of your souls ; it is the loss of heaven and the gain of hell. 
 Mark with serious attention, the connection of our text. 
 To me to live is Christy and to die is gain. No gain by 
 death, unless you live in Christ. May the Spirit of God 
 lead you to Jesus, and give you that faith in his blood for 
 pardon and acceptance, which alone can deliver you from 
 the fear of death, and inspire you with hope of an eternal 
 gain! — Those who know the Saviour as their own, I wish 
 frequently to meditate on the expected gain by death. 
 Job said, I would not live always. For many reasons a 
 good man may desire a continuance in life ; perhaps to 
 see his children called by grace to perform some good 
 work for the benefit of society, and to see Zion prosper in 
 her King. Yet the certain, more valuable, and glorious 
 acquisitions by death, not only reconcile him to dissolu- 
 tion^ but create in him a desire to depart, and to be 
 with Christy which is far better. Remember, it is your 
 privilege and your interest to realize these important 
 subjects. How should the persuasion of such great gain 
 reconcile us to mortality ? Be assured the salutary 
 influence of this upon your heart and life will be very 
 great. And when the hour of death shall come, you will 
 resign with cheerfulness ; die in faith, and leave a noble 
 testimony behind you for the encouragement of other*, 
 and for the glory of our Lord and Saviour Jesus Christ. 
 
LECTURE XL1X. 
 
 THE UXCHAXGEABLEKESS OF CHRIST. 
 
 Hebrews xiii. 8. 
 Jesus Christ j the same yesterday, and to day , and for 
 
 Jesus, as thou art still to-day 
 A s yesterday t h e sa m e , 
 
 Present to heal, in me display 
 7 he virtues of thy Name. 
 
 R. 
 
 1 HE primary intention of the Apostle in this address r 
 was to console the Hebrew converts under the loss of 
 their spiritual rulers, and to exhort them to consider the 
 end of their conversation, life, and doctrine, which was 
 invariably and perpetually Christ Jesus. As ministers, 
 like other men, are mutable, and continue not by reason 
 of death, it is a source of joy that Jesus Christ ever 
 livetli, and is unchangeable ; therefore able to preserve 
 the most important interest of his Church, until days 
 and years are known no more. You, who are Chris- 
 tians indeed, must certainly possess a consciousness of 
 the changeablencss of your comforts and your sensa- 
 tions, in the various duties and trials of your lives. To 
 you, therefore, it is an unbounded source of satisfaction, 
 that your Saviour is unchangeable; the same in Himself, 
 and the same in his relation and in his love to iiou. 
 terday, and to day, and for ever. May our meditation 
 upon this subject be the mean which the Spirit of God 
 shall bless to increase our faith, and enlarge our : (Tec- 
 lions towards our immutable Saviour, 
 
The Unchangcableness of Christ. 353 
 
 1. Let us first begin with the immutability and nn- 
 changeableness of the Person of Je.-;us Christ. What 
 is asserted in our text is not applicable to any mere crea- 
 ture, whether human or angelic ; for of these we have 
 sufficient evidences of their mutability. Immutability, 
 unchangeableness and eternity are essential only to Jehu 
 vah, and are necessary to his underived, unmixed, holy- 
 nature. Immutability is, therefore, ascribed to Christ, 
 ;is he is God over all, blessed for evermore ; and as he 
 is the Redeemer and Saviour of sinners. / am the J .ore:. 
 I change not; therefore ye sons of Jacob are not con- 
 sumed. I am Alfiha and Omega, the beginning and the 
 ending, the first and the last ; which is, which was, and 
 which is to come, the Almighty* May we not, there- 
 fore, join David and Paul in their sublime ascription of 
 immutability to our adored Emmanuel ? Of old hast thou, 
 laid the foundation of the earth : and the heavens are 
 the work of thy hands. They shall fierish, but thou shall 
 endure : yea, all of them shall wax old like a garment ; 
 and as a vesture shalt thou change them, and they shall 
 be changed. But thou art the same, and thy years shall 
 have no end. Jesus, the rock of ages, is a permanent 
 foundation for our hope. It is from hence that every 
 name which Jesus bears, every relation he sustains, and 
 every office he discharges for his people, are invar mble* 
 Christ our High Priest is now in heaven with an uji~ 
 changeable priesthood, ever living to make intercession 
 for us. With propriety, and with pleasure we embrace 
 the words of oar text as charmingly descriptive of our 
 unchangeable Saviour. Our Jesus was the same wester- 
 day, that is, in time that is past, set tt/b from everlast- 
 ing. A Saviour to our first sinning parents, to the pa<- 
 triarchs, the prophets, and to all the family of grace 
 Hh2 
 
 / 
 
The Ujichangcablencss of Christ. 
 
 under the former dispensation. So he is to-day, the time 
 present, the blessed any of the Gospel ; in which he 
 proves himself the same Almighty Saviour, and un- 
 changeable friend to sinners. And so Jesus wiil be in 
 future, for ever ; as long as he has one of his people re- 
 maining on earth to enjoy him ; and equally so when the 
 whole body of his Church shall be complete in glory. 
 This charming testimony to the immutability of the Sa- 
 viour has been given by the subjects of his grace in all 
 ages, and in every clime. This strong rock constitutes 
 the basis of our hope and perseverance through life ; our 
 victory in death, and our eternal felicity. 
 
 2. Let us next indulge a few reflections on the ui> 
 changeableness of that salvation which Jesus hath ac- 
 complished, as the effect of his covenant engagement 
 with his Father. This subject constitutes the most im- 
 portant part of the Gospel, and is equally necessary for 
 us to understand. Of Jehovah, the Father and the Son, 
 it is said, The council of peace shall be between them 
 both* And David knew that the covenant of God was 
 ordered in all things, and sure, ivhich was all his sal- 
 vation, and a' I his desire. To redeem and to save, Jesus 
 must not only assume our nature, but be made under the 
 precept, and the penalty of the law. Thus, Christ hath 
 redeemed us from the curse of the laiv, being made a 
 curse for us. He is the rock ; his ivork is perfect. By 
 one offering, he hath for ever perfected them that are 
 sanctified. He hath obtained eternal rtdvmfitionfor up. 
 What God doeth, it shall be for ever ; nothing can be 
 put to it, nor any thing taken from it ; and God doeth is 
 ihat men may fear before him. There is, therefore, now 
 no condemnation to them that are in Christ Jesus. The 
 blood of Jesus so perfectly cleanses from all sin, his obe- 
 
The Unchangeableness of Christ. 355 
 
 dience and sacrifice are so meritorious, that law and jus- 
 tice can require no more. For thus saith the Lord, The 
 iniquity of Israel shall be sought for, and there shall be 
 none ; and the sins of Judah, and they shall not be found: 
 for I will pardon them whom I reserve. This is that 
 salvation which is so worthy of God to accomplish, and 
 so necessary for sinners to receive. If but one sin had 
 been unpardoned, or one pure command required of us, 
 as conditional of our salvation, it would have marred the 
 work of God, and left us without hope. We are utterly 
 unable to atone for one offence, or perform one duty un- 
 tainted with imperfection. This salvation is as irrevoca- 
 ble as it is complete. Jesus will never tear up that best 
 wedding robe of righteousness which he hath wrought 
 for his people ; nor will he rase that foundation which 
 he hath laid in his own most precious blood for their stand- 
 ing. He is, therefore, according to our text, the same 
 yesterday, to-day, and for ever. May each of you re- 
 ceive that precious faith which shall enable you to cast 
 your souls on this complete Saviour. This is the only 
 encouragement we can pronounce to sinners who feel 
 their guilt and misery. And no less valuable is it to the 
 oldest and most advanced Christians to satisfy their souls, 
 and expand their hearts in grateful praise ; for Christ is 
 all and in all; and ye arc complete in him. Thanks be 
 unto God for an unchangeable salvation in his Son Jesus 
 Christ our Lord ; and thanks be unto him who hath re- 
 deemed us to God by his blood ! 
 
 3. We shall now attempt to show you that the work of 
 Christ in the conversion of sinners is essentially 
 the same yesterday, to-day, and for evrr. Men may 
 be brought over to professing religious parties, and make 
 a flaming appearance by numberless means, and from 
 
356 The Unchangeableness of Christ. 
 
 various motives : likewise Christ's own people may be 
 under various circumstances ; and different dispensations 
 of providence may attend them : but the efficient cause, 
 and the rule of operation, in their true conversion, are 
 the same. They are created in Christ Jesus ; born again 
 of the Sfiirit ; one faith, like the vital fluid in the human 
 body, runs through the whole ; and one Gospel of truth 
 opens the door of hope, and guides their feet into the 
 paths of peace. It is also to be confessed, that all those 
 who receive spiritual life from Christ, have an analogy 
 of experience. As in water face answerelh to face, so 
 the heart of man to man. Conviction and condemnation 
 by the law ; a conscious inability, whether whole or in 
 part, to obtain salvation by that law ; an implicit reli- 
 ance on the righteousness and atonement of Jesus for 
 eternal life ; an ardent thirst to glorify God, to live by faith 
 on the Son of God, and to bear the most abundant fruit 
 in all holy obedience : these may, I think, be denomi- 
 nated the first firincifrfes of the oracles of God. This 
 is that pure language which the Lord promised to turn to 
 all his people, that they may call upon the name of the 
 Lord, to serve him with one consent. — Now, from what 
 I have said, you may readily perceive that Christ is inva- 
 riably the same in the conversion of men. You may 
 readily perceive that the efficient cause is the operation 
 of his Sfiirit ; the rule by which it is produced is the 
 word of his Gospel. He has never varied. He is the 
 same yesterday, and to-day, and for ever. The circle 
 of the arts, the eloquence of men, the most elaborate 
 productions from the press, have been totally ineffectual 
 to bring one soul to Christ. And as Jesus never de- 
 viates from his own blessed way in the convert n of 
 sinners, so all who huye been converted, have declared, 
 
The Unchangeableness of Chrtst. 357 
 
 in unison with Paul, By the grace of God, lam what I 
 am. Thus, as many as are led by the Spirit of God, they 
 are the sons of God. And, I hope, some of you who 
 now hear me, can advance as faithful witnesses for God, 
 that Christ, his Spirit, and his Gospel, have appeared 
 in richest harmony in the conversion of your soul to God. 
 
 I could now enter into an investigation of the un- 
 changeableness of Christ in his truth, his promises, and 
 his threat enings, and prove to you that not one word 
 which he hath spoken ever shall fail. Likewise explain 
 the invariable method by which Christ is pleased to 
 maintain the life, comfort, hope, and perseverance of 
 his people under all their sufferings, and give them a 
 triumphant passage through death to immortality ; each 
 of which would add to the weight of evidence, and illus- 
 trate this charming truth, that Christ Jesus is the same 
 yesterday, to-day, and for ever, to all his ransomed race* 
 But my concluding remark must be, 
 
 4. That Christ Jesus is immutable in his love. This 
 sweetens the whole, and sheds lustre upon every truth I 
 have advanced in this discourse. If Jesus in his Pe?*son 
 is immutable, it is impossible he should possess love which 
 is capable of mutability. An idea that, this is possible, 
 is at once so derogatory to the pure nature of Christ, to- 
 the express declarations of his word, and to the h^ne of 
 his people, that we will instant!) dismiss it from cur 
 thoughts. Jesus declares, / have loved thee with an 
 everlasting love. He is the friend who loveih at all 
 times. He resteth in his love, and hatcth putting away. 
 And whom he loveth^ he loveth unto fhr end. These re 
 scripture testimonies, which are calculated to rai.-e tl e 
 depressed mind, and warm the coldest heart. Yes, J .us 
 is the same yesterday, and to-day, and for ever in his 
 
SSS The Unchangeablcness of Christ. 
 
 love. The manifestations of his love to you have bccir 
 in proportion to your best interests; and if you have not 
 always lived beneath the sensibility of his smiles, still the 
 firrncifde of his love is invariably the same. O how con- 
 soling the thought ! Especially when we recollect our 
 own variations and changes in mind, and in heart ! 
 Thanks be unto Christ for his precious unchangeable 
 love! 
 
 Come ye who feel the burden of your sins, and the 
 carnality of your passions. And ye backsliders in heart, 
 who, Peter like, with all your once flaming zeal, yet 
 now walk afar off — come, look again to your injured 
 Lord ! O how great the mercy ; how replete with con- 
 solation for you, that Jesus is unchangeable in his Person, 
 his grace, and his love. His arms are open to receive re- 
 turning sinners ; his bowels melt with love. None were 
 ever rejected who fled to his embrace. If, according to 
 the spirit of our text, sinners of every description yes- 
 terday obtained mercy, it is with confidence I can as- 
 sure you, there is no word in his Gospel to exclude you 
 to-day. Therefore, to a glorious, unchangeable Christ, 
 may we to-day and for ever render all possible adora- 
 tion and praise. 
 
LECTURE L. 
 
 WINTER. 
 
 John x. 20. 
 
 It was winter* 
 
 -Fond mar., 
 
 F.ehold thy pictur'd lire! pass some few years 
 Thy flowery spring, thv ardent summer, thy 
 Sober autumn fading into age, and 
 Pale concluding winter comes at last 
 And shuts the scene! 
 
 Vv INTER was the season in -which the feast of the de- 
 dication was held at Jerusalem, in commemoration of the 
 recovery of the temple from the Syro-Grecians, it was ap- 
 pointed, not by divine authority, but by Judas Maccabeus. 
 The season was not only a just emblem of the unfruitful 
 state of the Jews at the appearance of Messiah, but as 
 they remain to the present day, afflicted and persecuted 
 upon the face of the earth. — May their wintery state soon 
 be succeeded by the beauties of a spring ; and their souls 
 constrained to embrace with ardour the very Christ whom 
 they have rejected and slain. 
 
 The dreary shades of winter are a just emblem of hu- 
 man nature in its fallen state. Though natural life re- 
 mains, sin, like the northern blast, has stripped man of 
 his moral virtues ; and, as a tree divested of its fruit and 
 foliage, he bears the very image of death. Dryden's 
 description of the effects of winter is so just and per- 
 tinent to our present reflections, that we cannot but re- 
 cite it. 
 
360 Winter. 
 
 (C Behold yon mountain's hoary height 
 Made higher with new mounts of snow ; 
 
 Again behold the winter's weight 
 Oppress the lab' ring woods below ; 
 
 And streams, with icy fetters bound, 
 
 Benumb'd and crampt as solid ground." 
 
 A little acquaintance with human nature will give us 
 leave to appropriate this poetic description to our present 
 depraved state. The affections of the soul towards God 
 are as the cold stream bound in fetters of ice ; and the 
 conscience benumbed by reiterated crimes, as the frozen 
 clod. His beauty withered, and his verdure lost! Dead 
 in trespasses and in sin. The understanding darkened^ 
 being alienated from the life of God. None, by nature, 
 bear the fruit of righteousness, whether in youth or in old 
 age. There is none that doeth geod, no not one. The 
 most barren and dreary winter does but faintly describe 
 the unfruitful and wretched state of man as a sinful, fallen 
 being. Happy, unspeakably happy for us, Jesus, the Sun 
 of righteousness, hath arisen upon our guilty race, 
 and opens the prospect of a gracious spring ! It is said, 
 " Jesus of Nazareth, the Saviour of sinners, was born in 
 the season of winter." Be it so, or not; of this we are 
 certain, that in the fulness of time, God sent forth his 
 *S'o?z, made of a woman, made under the law, to redeem 
 them that were under the law, that we might receive the 
 ado/ition of sons. No winter storm can sufficiently de- 
 scribe the poverty and sorrows of his blessed life, who 
 came into our winter state of moral death, purposely, by 
 the shedding of his blood, to grant us a glorious spring of 
 salvation I O for this love, let every tongue proclaim 
 the Saviour's matchles, pruibc I— Permit mc to urge this 
 
V/inn,. 361 
 
 cabject a little farther, with a view of describing the sen- 
 sible experience of the convert's heart. As winter pre- 
 sents nature in cold dress and in extreme desolation, so 
 the eye of that man who is illuminated from above, needs 
 no emblem more striking than that season to describe 
 the moral state of his soul before God. Vapour, clouds, 
 storm, tempest, barrenness, inactivity, are emblems which 
 serve to heighten the conviction of his heart. And as 
 winter can be turned into the beauties of spring only by 
 the power of the Godofnature, so his conscious breast 
 is taught to know ihat a change of the depraved heart, 
 and the fruit of peace and joy, must be produced by the 
 sovereign power of the God of all grace. It is our 
 unspeakable felicity, that as Jesus our Redeemer hath 
 purchased his people with his blood, it is his glory to 
 communicate grace for the renewal of their souls. The 
 wilderness and the solitary filaces shall be glad, and 
 the desert shall blossom as the rose* It shall blossom 
 abundantly, and rejoice with joy and singing. When such 
 mercy is vouchsafed to the cold and barren heart of man, 
 how welcome, how transporting is the change. In no 
 words can this better be expressed, than in those of the 
 beloved to his spouse, in Solomon's Song. My beloved 
 sfiake, and said unto me, Rise u/i my love, my fair one^ 
 and come away. For lo, the winter is past ; the rain is 
 over and gone ; the Jlowers a/i/iear on the earth ; the 
 time of the singing of birds is come, and the voice of 
 the turtle is heard in our land. 
 
 While the beauties of spring, the warmth of summer, 
 and the fruits of autumn engage our attention, we little 
 think of succeeding winter; yet the season will revolve; 
 summer and winter, seed-time and harvest shall not 
 cease. Each returning season becomes absolutely neces- 
 Ii 
 
11 inter. 
 
 sary in the constitution of the natural system, for the 
 benefit of man. These observations are appropriate also 
 to the moral world. However sweet and charming may 
 be the spring-time of conversion to God, such is the pre- 
 sent state of things, that changes are attendant upon our 
 progress through life. Thou madest my Mountain to stand 
 stro?7g< said David. I said, I shall never be moved ; 
 but thou hidest thy face, and I am troubled. Few, if 
 any, who have tasted the love of Jesus, but more or less 
 have verified those words in their experience. 
 
 Alternate seasons of joy and pain, prosperity and ad- 
 versity, attend the Christian and the Church, in their 
 militant state. While I pronounce these sentiments, a 
 conviction of their correctness may occupy your breasts- 
 Though once you happily enjoyed the pleasures of sacred 
 spring, and rejoiced beneath the smiles of your Lord, 
 you are now disposed, in the language of the venera- 
 ble Newton, to express your sensibility of an affecting 
 change — 
 
 My soul a sharper winter mourns ; 
 Barren and fruitless I remain ; 
 When will the gentle spring return, 
 And bid my graces rise again? 
 
 As we purpose to spend a few minutes move to exa- 
 mine into this truly uncomfortable state of the Church 
 and the Christian's heart, I think it not improper to 
 describe to you the natural cause of the winter season of 
 the year. — Passing over many philosophical remarks 
 which might be introduced, it will be sufficient to ob- 
 serve, that winter has been defined to be that portion 
 of the year when the days arc shortest. Notwithstand- 
 
Winter. 
 
 mg the coldness of this season, it has been demonstrated 
 that the sun is really nearer to the earth in winter than 
 in summer. The principal cause of this difference is, 
 that in winter the sun's rays fall so obliquely upon us, 
 that any given number of them is spread over a much 
 greater portion of the earth's surface where we live ; 
 and then each point must have fewer rays than in sum- 
 mer. Besides, there comes a greater degree of cold in 
 the long winter nights than there can return of heat in 
 days so short ; and on both these accounts the cold must 
 necessarily increase. In the summer, on the contrary, 
 from the position of the earth, the rays of the sun fall 
 more perpendicular upon us, and therefore come with 
 greater force, and in greater numbers on the same place ; 
 and by their longer continuance, a much greater degree 
 of heat is imparted by day than can possibly fly off in 
 the night. Dismissing these philosophical reflections, 
 let us examine ourselves. Our turning from Jesus, the 
 Sun of Righteousness, is the cause of our winter state of 
 soul. And it is our unspeakable mercy, that Jesus, like 
 the sun in the firmament, remains fixed, and is the same 
 yesterday ^ to-day y and for ever. When, therefore, by 
 our numberless sins and temptations we turn away from 
 the Lord, it is but just the rays of his love should fall 
 with less sensibility, or, if I may so say, mere obliquely 
 upon us. Your iniquities have separated between you 
 and your God, and your sins have hid his face from 
 you. This produces our winter state. It makes the 
 affections cold and inactive. And a conviction of dis- 
 obedience and departure from God, aided by temptation, 
 produces darkness of mind, and agitation of sou!. The 
 effect which this state has upon the heart in duty, is 
 very apparent. The hand of faith becomes too benumbed 
 
Wintcx . 
 
 to lay hold on a promise ; and the feet of obedience too 
 cold to walk in the path of God's commands. When 
 reading the Bible, hearing the Gospel, or engaged in 
 prayer, how lifeless and barren ! Praise, instead of 
 flowing from an heart warm with gratitude and love to 
 Godj hangs like icicles upon the quivering lips. Nor 
 are these the only attendants on mental winter. Temp- 
 tations, like the howling wind, often affright the soul; and 
 afflictions burst in torrents, threatening to destroy. Per- 
 mit me to ask if this affords a picture of your state ? Once, 
 perhaps, you abounded in the fruits of righteousness ; you 
 triumphed in the love of Jesus; and was pharmed in union 
 with the sheep of his pasture, in which you felt a degree of 
 heaven below. Alas 1 how great is the change! Bear 
 in mind, that unguarded Peter turned away from Jesus ; 
 he walked afar off; finally entered the High Priest's hall, 
 and stood at the fire warming himself. It ivas winter* 
 Ah I his soul was more cold than his body ! His heart, 
 like the frozen stream, was stopped in its course towards 
 his suffering Master, and at length he denied him with 
 awful imprecations ! Lord, what is man when bereft of 
 thee ? Let us, then, beware of walking in Peter's steps, 
 lest we plunge ourselves into an abyss of sorrow by 
 ing our Lord. The progressive effects of cold, first 
 to chill the body, then benumb and decoy to sleep, and 
 afterwards to plunge in death, have been too often expe- 
 rienced by thousands on land and sea, to admit a doubt ; 
 and the application of these remarks to a revolting Chris- 
 tian are too visible to need a comment. 
 
 These observations on the winter state of an individual 
 Christian may, with equal propriety, be. applied to the 
 state of religion in some particular congregations. Like 
 the garden of the Lord they once flourished and bore 
 
Winter. C6o 
 
 fruit. Graces and gifts, like the choicest collection of 
 flowers, displayed their beauty, and yielded their richest 
 fragrance. The Sun of Righteousness shone with splen- 
 dour upon them, and love glowed from soul to soul. Sin- 
 ners of every age and station bowed to the sceptre of 
 mercy ; and the Beloved came down to take of his plea- 
 sant fruit. It may be truly said of such a people, that 
 the beauties of celestial spring, the genial warmth of 
 summer, and the copious harvest of autumn, have been 
 by them happily enjoyed. Now the blast of winter is 
 spread around. The trees that were adorned with foli- 
 age, with flow 7 ers, and with holy fruit, bear the very 
 image of death. Who can take delight in walking here ? 
 A congregation in such a state afford an unwelcome 
 sight indeed i To such may the Lord send a reviving 
 spring, and grant them renewed tokens of his redeem- 
 ing love ! 
 
 Families too, as well as Churches, are subject to 
 painful vicissitudes. They m;>y have their live'y spring 
 and their fruitful summer ; prosperity in trade, the charm- 
 ing sweets of friendship, children blooming under the 
 most endearing prospects of usefulness, and health en- 
 joyed under ten thousand bounties of indulgent provi- 
 dence ! Yet, ah ! how soon may their bright skv be over- 
 cast, and the cold hand of adversity, like the nipping frost, 
 prove the harbinger of dreary winter ! Such vicissitudes 
 attended the family of Job. His earthly comforts gone ; 
 his children slain ; and he himself removed from a 
 bed of ease to the loathsome dung-hill. So fleeting, so 
 uncertain, are all transitory enjoyments. H^w many ex- 
 cellent families, like Job, have painfuMv experienced a 
 change from the genial warmth of earthly comforts to 
 the dark shades of woe ! 
 
 112 
 
Winter. 
 
 I shall now show you, that as in the natural world 
 winter is productive of advantage, so likewise the un- 
 comfortable winter state of the Christian may eventually 
 prove beneficial. — Were there no winter, spring, sum- 
 mer, nor autumn would display such a great variety of 
 beauties ; for the earth itself would lose those rich stores 
 of nourishment and fertility to which even the winter 
 so copiously contributes. David, viewing the Divine eco- 
 nomy of nature, with sublime adoration exclaims, The 
 day is thine ^ the night also is thine : thou hast pre- 
 pared the light of the sun. Thou hast set all the borders 
 of the earth : thou hast made summer and winter. It is 
 far from our wish to charge God with being the author^ 
 or dictator of our sinful revoltings ; these, with humility 
 and shame, we take to ourselves. But he is graciously 
 pleased, by the dispensations of his providence and grace, 
 to overrule the various vicissitudes of our lives, and cause 
 them to work together for our good. As the recollection 
 of the frowning skies of winter makes us more ardently 
 rejoice in the return of spring, so a consciousness of our 
 follies makes the bright manifestations of Emmanuel's love 
 more welcome and rejoicing to our hearts. — In the cold 
 season of winter many noxious vapours are dispersed, 
 and insects destroyed, which otherwise would devour the 
 fruits of the earth. Such is the utility of afflictions ; 
 they are made subservient to the correction of our tem- 
 pers and vile passions, which are equally injurious to 
 us as they are offensive to God. — This is the season 
 when the husbandman prunes his trees, lopping off the 
 decayed branches in order to their greater fertility. Our 
 Saviour hath assured us, that every branch in him that 
 bear eth fruit, his heavenly Father fiurgeth it, that it may 
 bring forth more fruit.— The trees of the forest, that 
 
Winter. 367 
 
 often bend under the winter storm, are said to take 
 deeper root in the earth, and to shoot their fibers far and 
 wide, so that on the returning spring their branches 
 spread afresh, and wave their heads with greater beauty. 
 Not less so the people of the Lord have ever found, that 
 so far from the various storms of life proving their de- 
 struction, they fail not to take deeper root in humility, 
 and grow more abundantly useful on the return of a 
 merciful spring. — Although Christians in their winter 
 state may exclaim, " When will these dark days and 
 gloomy nights of adversity be over ?" they may rest 
 assured, that as there have never been winters without 
 .succeeding springs, the Lord will not forsake them, 
 but in tender mercies will revive them with his love. 
 There would be no need of the winter graces of faith and 
 patience, if it were summer with us all the year. Let 
 these remarks encourage you who know the Lord, and 
 be assured that the changes to which the Christian life is 
 subject are overruled for your best interest. 
 
 I cannot close this discourse without giving you one 
 other lesson of instruction which the subject of winter is 
 calculated to afford. The season of winter is a most 
 striking emblem of the state of the dead. Look on yon 
 trees which were once laden with delicious fruit, now 
 bending beneath the weight of snow ! See how the stream 
 that flowed with majestic ease, is now bound in cold fet- 
 ters, and forbid to move ! The earth, so lately covered 
 with corn, with grass, and with flowers, is now one scene of 
 devastation ! Who can cause the trees again to bud, the 
 stream to flow, and the earth to spring and bear its richest 
 verdure ? None but God. And he displays this power 
 to us on each returning spring. Does it, then, seem a 
 thing' incredible with you that God should raise the dead ? 
 
368 Winter. 
 
 Does the Lord annually produce such an astonishing 
 change in universal nature, and cannot he raise your 
 bodies from the dust of death ? Most assuredly he will. 
 The dead in Christ shall arise first. If indeed you are 
 the Lord's, be exhorted to live in prospect of this great 
 event. Your flesh shall rest in hofie. Those that sleep, 
 in Jesus, will God bring with him. Then, how great 
 the change ! The winter of mortality shall pass away. A 
 state of holiness and bliss shall unfold its stores. Sin 
 shall cease, and misery be abolished. Storms shall beat, 
 and winter pierce no more ; but light and joy, like one 
 unbounded spring, for ever, ever bloom. 
 
LECTURE LI. 
 
 THE PURE LANGUAGE. 
 
 Zeph. iii. 9. 
 For then will I turn to the people a pure language, that 
 they may all call upon the name of the Lord, to serve 
 him with one consent* 
 
 A wonderful teacher is Christ, 
 Instruction he'll wisely impart 
 
 To all who recline on his breast, 
 To every teachable heart. 
 
 O give us a knowledge divine 
 Of every fruit in thy word; 
 
 And may we triumphantly join 
 To praise our adorable Lord, 
 
 1 HOSE who are conversant with the Old Testament 
 cannot but perceive, that while God exposed the wicked- 
 ness of men, he revealed, through the promised Messiah, 
 the blessings of redemption and reformation. It is equally 
 obvious, that the figurative language used to express such 
 dispensations of mercy are in great variety. Such as li- 
 berty for slavery ; the fruitful field for a barren wilder- 
 ness ; a state of moral light for gross darkness. On the pe- 
 rusal of Zephaniah's prophecy, we see described the dege- 
 neracy of that age by their conversation ; but God, in the 
 words of our text, promises to all his people a display of 
 his goodness, by turning to them a pure language ; not only 
 for their moral reformation, but for the worship of his 
 holy name. I shall now attempt to explain this valuable 
 promise, in hopes that the Lord may graciously fulfil it in 
 the experience of all who hear me. 
 Language is the communication of our ideas and sensa- 
 
370 The pure Language. - 
 
 tions by words. It may be called either natural or artifi- 
 cial. Artificial, when formed by words invented by men, 
 and used by general consent, for communicating their 
 sentiments for the information or benefit of society. — Na- 
 tural, as speech and language were conferred by God on 
 man, in his first creation, for the important purposes of 
 conversing with his Maker ; with his own species as a 
 sociable creature; and for expressing his ideas of the di- 
 versified objects of creation which surround him.* Cow- 
 per excellently says, " I doubt not Adam, on the very 
 day of his creation, was able to express himself in terms 
 both forcible and elegant, and he was at no loss for sub- 
 lime diction and logical combination, when he wanted to 
 praise his Maker." Letters, vol. iii. The truth of this 
 cannot be questioned. Language was as necessary to be 
 granted by God to man, as the organs of speech and the 
 rationality of the mind ; the latter without the former 
 would have been useless. The purity of that language 
 must have correctly corresponded with the holy ideas 
 which our first parents had of the being and perfec- 
 tions of the Almighty ; as well as to give appropriate 
 names to the fowl of the air, and the beast of the field. 
 To our first parents the use of this language, for con- 
 versing with God, and with one another as social beings, 
 must have constituted a material part of the sacred plea- 
 sures of paradise. This felicity, however, was of short 
 
 * Although a learned reader of this lecture may not require an 
 apology, the author thinks it not improper to say, that it was 
 not his intention to use those definitions commonly appropriate 
 in a dissertation on langua ;«s, nor to enter into any detail of ar- 
 gument on the priority <i I'vtrsiiy of languages ] but he has 
 aimed at a moral explanation of his subject, in such terms as 
 may edify the plain reader, and Dot be found altogether disap- 
 probated by the more informed understanding, 
 
The/iure Language. o7\ 
 
 duration ; for by the introduction of sin, the powers of 
 their minds were corrupted. They no doubt retained 
 ability to converse with each other, but their language 
 failed for converse with God. They had no other ideas 
 of God than as their Creator ; and conscious guilt pro- 
 duced fear, and dictated concealment from his presence. 
 As they had no idea that God was willing or ab'e to 
 save them from the death they had merited, they had no 
 language to address him as their deliverer. God, there- 
 fore, must make a new revelation, form new ideas, and 
 turn to our first parents a new language, or they must 
 remain for ever silent before him whom they had of- 
 fended. In such a state are the whole of Adam's pos- 
 terity. Ideas and language may be possessed by them, 
 on the laws of nature, of vegetable and animal creation, 
 and of the circle of the arts; but it is an indisputable fact, 
 that the world by wisdom know not God. Lord Kaims 
 correctly says, " Strength of ideas are necessary to pu- 
 rity of language." No correct ideas are possessed by 
 fallen man of his Maker, much less of a Redeemer. 
 For although there be a general idea and consent among 
 heathen as well as civilized nations, of the existence of 
 a God ; yet the nature of his attributes, his laws, govern- 
 ment, and ways, are greatly controverted. No less so, of 
 good and evil, truth and error. They call evil good \ and 
 good evil; put darkness for light, and light for dark- 
 ness ; bitter for sweet, and sweet for bitter. Corruption 
 of thoughts produces depravity of language. What an 
 early instance of this we have in those who attempted to 
 build the tower of Babel, whose top should reach the sky; 
 and which provoked God to confound their language, that 
 they were unable to understand each other, and obliged 
 them to abandon their impious design ! David, in strong 
 
372 The pure Language. 
 
 terms, describes the depravity of the mind, and the lan- 
 guage of sinners. They imagine mischief in their heart ; 
 they sharpen their tongues like a serpent : adders' poison 
 is under their lips. Tfiey are corrupt , and speak wick- 
 edly. They set their mouth against the heaven^ and their 
 tongue walketh through the earth. And are there not 
 too many instances of such prophaneness and infidelity 
 abounding in this age ? Are not the grossest errors prevail- 
 ing, and the most corrupt language employed to depre- 
 ciate the government of God, and to delude the ignorant ? 
 Nay, may we not apply this subject to ourselves ? Must 
 we not acknowledge that our natural ideas of God, his 
 law, and even of ourselves, were extremely erroneous? 
 Have we been competent, by the light of nature, to de- 
 vise ideas and language to call an offended God, " Our 
 Redeemer and portion r" By no means. And this should 
 teach us the necessity of our minds being renewed, and 
 a new language put into our lips. These blessings are 
 promised in our text ; and I shall proceed to offer you a 
 short explanation of it, in hope of your instruction. 
 
 i, saith the Lord, will turn unto the people a pure 
 language. This language, then, is the gift of God ; the 
 people shall be made to understand it ; it will be found 
 pure in its nature, and productive of the most interesting 
 effects. — The volume in which this language is contained 
 is the Bible ; and with propriety may be called the 
 language of grace, in contradistinction to that which 
 v/as natural to Adam in paradise ; and because it makes 
 known the riches of God's grace in saving sinners. — In 
 order to learn any language, a capacity must be pos- 
 sessed, and the mind formed to produce ideas. That God 
 i.;ivcs this capacity to his people, is not only evident from 
 the promise of the text, that God will turn; that is, 
 
The jmre Language* 
 
 give them power to understand this pure language ; but 
 from the whole current of Scripture, which describes 
 the work of regeneration and renewing the powers of 
 the mind to be of God. Grace can alone enable a 
 man to understand the language of the Bible. / vri&l 
 put my laws into their hearts, and in their minds will I 
 write them, saith the Lord, — To learn a language it is 
 necessary that an instructor be engaged. Such a teacher 
 is Jesus Christ ; whose prerogative it is, by the Spirit, 
 to open the understanding, that we might know the 
 Scripture, and have its truth sealed upon the soul. Happy 
 are they who, like Mary, set at the feet of Jesus and 
 hear his word, — The language of grace, like all others, 
 consists of various parts. Therefore, we read of the first 
 principles of the oracles of God. Such as the total ruin 
 of mankind by sin ; the person of Jesus God-man ; the 
 completeness of redemption by his blood ; justification by 
 the imputed righteousness of Christ ; regeneration, faith, 
 repentance and love ; communion with God by the Holy 
 Ghost : these I may call the first rudiments of Christi- 
 anity. As from the knowledge of the first principles of 
 a language, we go on to their combination and applica- 
 tion ; it is equally so in the school of Christ. Thus Paul 
 exhorted the believing Hebrews : Therefore, said he, 
 leaving the principles of the doctrine of Christ, let us go 
 on unto perfection* There is not only an advance in the 
 theory of this language of grace, as describing the truth, 
 promises, institutions, and ways of God, but a practical 
 application of it under all the sufferings, temptations, 
 and duties of life ; particularly against the errors and 
 corruptions of men, that the mind may be well furnished 
 with a form of sound words, able to resist gain-savers, 
 and that their hope may not be ashamed. — Certain end? 
 Kk 
 
I /w pure La ng u ag c . 
 
 are always proposed by learning a language. They ait, 
 to converse with others, and be the mean of instructing 
 the ignorant. Those who are taught the language of 
 grace, are certainly enabled to converse with God in 
 that new and endearing relation he sustains as an ever- 
 Listing Father in Christ Jesus. O how sweet the appro- 
 priating language of faith to cry, Abba Father ! They 
 who know the language of grace can converse with 
 each other, let them be of what nation or clime they 
 may. However, it must be added, this experimental 
 language of the heart is a mere jargon to the world ; 
 or, as Paul expresses it, it is foolishness to the carnal 
 mind. There are some who are taught the language of 
 the Gospel, who by Christ are employed as means to 
 promote the instruction of others. Thus Solomon says, 
 The tongue of the just is as choice silver. The lifis of 
 the righteous feed many. Here let me remark, it is 
 possible for a person to make great acquisitions in hu- 
 man science, and pass through a course of theological 
 studies in order to enter the public ministry, when his 
 mind may not have been taught one lesson at the feet 
 of Jesus. No one more highly estimates the value of 
 education than myself; and it is my opinion, good learn- 
 ing in a Minister will never be despised by any ex- 
 cept those who may have had no opportunity to acquire 
 it ; or, which is more generally the case, who have no 
 capacity to receive it. I make these observations pur- 
 posely, that, should this lecture be read in the hearing 
 of any one designed for the ministry, it may have some 
 salutary influence. No Minister can have too much 
 learning ; but it is indispensably necessary that God first 
 teach him the language of grace. Without this, I am 
 bold to assert, the ministerial character will eventu- 
 
'J'/ieJiure Language* oTo 
 
 ally be his misfortune, and he himself will become a 
 source of unhappiness to his people. But where the 
 language of grace precedes human acquirements, it al- 
 ways makes them shine the brighter, renders the pos- 
 sessor more humble and useful, and is employed to the 
 honour of the Saviour, 
 
 Having named two purposes for which a person may 
 be taught a language in application to the language of 
 grace, it is highly necessary I should direct your atten- 
 tion to those important designs which God hath promised 
 in the text. They are two. That they may all call ufwn 
 the name of the Lord, to serve the Lord with one con- 
 sent, I think this may include what we call personal 
 and social religion. To call upon the name of the Lord, 
 is a privilege and a blessing which comprehend the sub- 
 stance of our spiritual enjoyments ; and never fail, 
 more or less, to be experienced by all to whom the Lord 
 teaches the language of the Gospel. — To serve the Lord 
 with one consent necessarily implies a social compact, 
 or a unity of faith, love and practice. Thus we are 
 informed in the history of the primitive Church, that 
 the multitude that believed were of one heart and of one 
 soul; that they continued steadfastly in the Afiostle's 
 doctrine and fellowship, and in breaking of bread, and 
 in firayers. Indeed, this union is indispensably necessary 
 to communion. Where there is no unity in faith and 
 love, social pleasure and harmony cannot be enjoyed. 
 But when, as Paul says, all sfieak the same thing; that 
 is, converse in the language of the Gospel, the peasures 
 of Christian fellowship can only be exceeded by a union 
 with the Church triumphant in glory ! — Permit me also 
 to add, next to the pleasures of Christian communion 
 in the Church, may be named the felicity of a family- 
 
o7G The pure Langua& t , 
 
 For the individuals of an household to learn from TemA 
 the language of grace, how charmingly must it soften 
 their passions, and direct them in their various depart- 
 ments ! Give me leave, therefore, to wish that every 
 member of this family, and particularly the younger part 
 of it, may be taught the pure language of the Gospel ; 
 that they may morning and evening call upon the name 
 of the Lord ; and, in their various relations and duties, 
 serve the Lord with one consent, 
 
 A few observations on the puriixj of this language shall 
 close our discourse. It may, in the text, be called pure, 
 in opposition to the depravity of that which may justly be 
 called the corrupt language of fallen sinners. It is cer- 
 tainly pure, as it is inspired by the Holy Spirit ; as it 
 leads to God, and forms the heart for the practice of 
 virtue. Upon these accounts David said, Thy ivord is 
 -very pure, there/ore thy servant loveth it. But I will 
 add, this language is certainly pure, for it never de- 
 ceived any who were taught it. And it is worthy to be 
 remarked, that when by age and infirmity a man may 
 forget his early acquisitions of academic learning, and 
 many occurrences of his past life, the language of grace 
 can be preserved fresh upon his mind, and employ his 
 lips in his latest hours. This was verified in David; and, 
 should we be preserved to good old age, may we have the 
 jelicity with him, to say, — God, thou hast taught me 
 from ?ny youth : and hitherto have I declared thy won- 
 drous works. Now also, when I am old and gray -headed, 
 O God, forsake me not : until I have showed thy strength 
 unto this generation, and thy power to every one that ft 
 to come. 
 
LECTURE LII. 
 
 A MEMORIAL OF THE DIVINE BENEFICENCE. 
 
 Psalm ciii. 2. 
 Bless the Lord, O my soul, and forget not all his benefits* 
 
 EU-js, O my sou!., the God of grace; 
 His favours claim thy highest praise: 
 Why should the wonders he hath wrought 
 Le lost in silence and forgot? 
 
 Watts. 
 
 CjRATITUDE is one of the sweetest emotions of the 
 human soul. But when we have a due sensibility of the 
 unmerited beneficence of God, through Jesus Christ, it 
 is impossible we should refrain from those expressions of 
 gratitude and adoration which engage the powers of the 
 soul in sweetest harmony. Unthankful, unholy, is a 
 scripture characteristic of the unregenerate state of man. 
 Where ingratitude prevails, the heart is contaminated 
 with vice, and estranged from God. Those whom God 
 renews in the spirit of their minds, have a perception 
 of the Divine beneficence, and an heart replete with 
 the holy seed of gratitude and praise. David, by the 
 grateful sentiments contained in this excellent Psalm, 
 sufficiently evinces the bounty of God towards him, and 
 that he was one of those happy people whom the Lord 
 hath formed for himself, to show forth his praise. This 
 glow of gratitude certainly may be cherished by our re- 
 citing to each other the many valuable instances of God's 
 mercy and goodness to us, notwithstanding our just desert 
 ef his anger. There are also times and seasons which have 
 Kk2 
 
378 A Memorial of the Divine Beneficence. 
 
 an agreeable tendency to stimulate our breasts to this de- 
 lightful work of praise, and to adore the Author of all we 
 enjoy, both in providence and in grace. As we have been 
 SO highly favoured as to arrive at our concluding Lec- 
 ture, I can adopt no subject so appropriate as a review 
 of the Divine beneficence ; and to show you the influence 
 which it should produce upon our hearts and lives. 
 
 1. In raising our memorial of the Divine beneficence, 
 I am obliged to acknowledge my incompetency to the 
 work. Its blessings are more rich in their nature, more 
 infinite in number, than the rays of the sun in its meridian 
 brightness ; we are indeed lost in their splendor ! How- 
 ever, let us at least attempt to recollect benefits already- 
 conferred ; — acknowledge favours still continued ; — and 
 anticipate blessings held for us in reserve. — Amidst the 
 profusion of benefits already conferred, we must fir^t 
 name the inestimable gift of God's beloved Son Jesus 
 Christ. He assumed our place beneath the violated law, 
 to obey its precepts and to satisfy its penalties, that we 
 might escape the vengeance we deserved. In this adored 
 Saviour is complete redemption ; a fulness of grace ; 
 and a portion of felicity to be enjoyed coeval with eter- 
 nity. O how richly hath God thus commended his love 
 toward us, in that while we were yet sinners, Christ 
 died for us ! And those who have felt the virtues of such 
 a Saviour will assuredly exclaim, Bless the Lord, O 
 
 MY SOUL, AND FORGET NOT THIS INESTIMABLE BE- 
 NEFIT I — The care of a special providence is the next 
 favour to be named. This guarded you in your infancy, 
 shielded you from dangers to which you were exposed in 
 youth, and prevented you from going down in your sins 
 to the pit of destruction. Ah ! little then, when in igno- 
 rance and rebellion, did we perceive or estimate sucli 
 
A Memorial of the Divine Beneficence. 379 
 
 a diversified train of blessings as have followed our 
 early life. Here it is highly proper that you should 
 review your past lives, your dangers, sicknesses and 
 transgressions ; and likewise the forbearance and the 
 deliverances of your God. All these cannot but enliven 
 your gratitude to God, whose providence has been as 
 a pavilion to preserve you thus far, I hope, for the 
 best purposes. Therefore, the next blessing which I 
 trust the Lord, in rich grace, has bestowed upon some 
 of us, is a new heart. This certainly includes all 
 that is intended by regeneration and conversion, with- 
 out which no man can enter into the kingdom of God. 
 This new heart is ever accompanied with new views of 
 God, Christ, sin, grace, time, eternity; and is always 
 productive of newness of life in obedience to God, and 
 good-will to man. It brings its own evidence that you 
 are a child of God ; that your state is changed ; and 
 that eventually you shall be transmitted to the realms of 
 bliss. — Great as is the gift of a new heart, some of us 
 can produce a long list of benefits which have followed 
 us in quick succession for many years. Blessings of the 
 upper, and of the nether springs have been copiously 
 opened to us. In darkness, the Lord was our light ; 
 when we strayed from his arms, he restored our souls ; 
 immersed in sorrow, and surrounded with foes, the Lord 
 was to us a friend that sticketh closer than a brother. O 
 the numberless instances of the preserving, the delivering, 
 and supporting goodness of our God ! Could we feel 
 proportionate to these favours, for ourselves and our fa- 
 mily connections, how low should we lay in humiliation 
 before the Lord ; and how lively and animated would be 
 the expressions of our gratitude for all his benefits con- 
 ferred ! 
 
380 A Memorial of the Divine Beneficence. 
 
 Let us now acknowledge blessings continued. These 
 are health, the necessaries of life, a degree of success 
 in our worldly employ, tranquillity in our social con- 
 nections : all these are favours worthy to be named : 
 for if you look around, you will certainly find many 
 destitute of what you enjoy, and probably absorbed 
 in sorrow. And if you look within you, you will be 
 convinced you do not merit even your bread and your 
 water ; and that every temporal blessing continued to 
 you, is the fruit of God's distinguishing goodness. — There 
 are also benefits of grace continued to you. You have 
 the precious Bible in your hand ; the Gospel is preached 
 to you; the throne of grace is still open for your ac- 
 cess ; and the privileges of Zion invite you. Besides, 
 Christ is to you the same to-day as he was the first mo- 
 ment you tasted his love. It is entirely owing to the 
 Spirit of Christ that you still have any exercise of desire, 
 faith, joy, love; or persevere in the midst of your trials 
 in the discharge of holy duty. If we advert to our pre- 
 sent Psalm, we find David made an enumeration of God's 
 benefits to refresh his memory, and influence his heart to 
 praise. He began with spiritual benefits received ; the 
 forgiveness of iniquities, and the healing of infirmities ; 
 the redemption of his life from destruction, and God's 
 crowning him with loving-ki?ulness and tender mercies. 
 He then acknowledged favours continued from the Lord, 
 *who satis fieth his mouth with good things, so that his youth 
 was renewed like the eagle's. These good things of pro- 
 vidence, and the richer things of grace, satisfy the soul 
 as at a banquet of love ! All these made the most sensible 
 impression upon David's heart, and produced the most. 
 Animated sentiments of gratitude from his lips. 
 
 We proposed to reflect also on benefits yet in re- 
 
A Memorial of the Divine Bene fie erne 381 
 
 serve. These relate to time and to eternity. God, 
 in his covenant of love, hath laid up a fulness of blessed- 
 ness in his Son, for all his people, under their various 
 circumstances here, and for their felicity in glory. This 
 covenant, David declared, was ordered in all things and 
 sure ; and was all his salvation, and all his desire. We 
 therefore look not forward to what some call accident 
 or chance, but to that goodness which God has actuality 
 laid u/i for them that fear him, and which shall be most 
 certainly conferred. Job, being conscious of this, cheer- 
 fully resigned all his future concerns into the hand of 
 God, saying, He fierformeth the thing that is appointed 
 for me ; and many such things there are with him* The 
 knowledge of future events God has wisely concealed 
 from us, purposely to keep us humble and dependent 
 upon himself. Tt is sufficient, therefore, that our un- 
 changeable God hath said, Verily thou shalt be fed. My 
 grace is sufficient for thee* I will never leave thee*, 
 nor forsake thee* Fear not ; for I have redeemed thee, 
 I have called thee by thy name ; thou art mine. When 
 thou fiassest through the waters, I will be with thee ; 
 and through the rivers, they shall not overflow thee : 
 when thou walkest through the fire, thou shalt not be 
 burned; neither shall the flame kindle upon thee. For 
 I am the Lord thy God, thy Saviour. Because I live y 
 ye shall live also, saith the Redeemer ; and ye shall set 
 down with ?ne on my throne, in my Father's kingdom. 
 These are precious assurances of what God will yet do 
 for you. And is it possible you can wish, or ask for 
 more ? 
 
 2. Let us now, as proposed, show the influence which 
 this review of the Divine beneficence she u'd have upon 
 the heart and life. David called upon his soul, and all 
 
382 A Memorial of the Divine Beneficence. 
 
 that was within him, to bless the holy name of his God. 
 Indeed, when the soul is enriched by grace, there arc 
 principles formed which attune the lips to praise in 
 strains unknown before. To bless God, is to adore and 
 praise him for his benefits conferred upon us ; for, it is 
 impossible that by human or angelic efforts, any addi- 
 tion should be made to his essential blessedness. This 
 David performed by calling upon his soul; that is, ex- 
 citing himself in the most lively, animated manner to 
 bring to recollection the multiplied favours he had re- 
 ceived, and to return grateful acknowledgments to his 
 Divine Benefactor. And what is a very singular expres- 
 sion, he called upon all that is within him to engage in the 
 delightful employ; that is, as a creature, he sum- 
 moned all the natural powers and faculties of his mind, 
 will, and affections, to celebrate his God. As a new 
 creature in Christ Jesus, he excited the faith, hope, 
 joy, love, every grace, and every talent wrought in him by 
 the blessed Spirit, to unite in chords of sweetest harmony, 
 to render thanksgiving. Such happy influence, more 
 or less, is felt by every man born of God. There were 
 special seasons in which the ancient worthies expressed 
 their gratitude, and raised a memorial of the Divine bene- 
 ficence. Good old Jacob, when blessing his grand-chil- 
 dren, took the opportunity of acknowledging the care of 
 the Almighty, who had led him all his Vfe long. Samuel, 
 after obtaining great deliverance, raised his Eben-ezer, 
 saying, Hitherto the Lord hath hel/ied us. And Paul, be- 
 fore Agrippa and his splendid court, was not ashamed to 
 declare, that having obtained hel/i of God, he continued 
 unto this day. Noble testimonies \ Indeed, water may 
 sooner cease to find its own level, or fire to lose its pro- 
 perty to burn, than the chHfllf of grace ran erase to 
 
A Memorial of the Divine Beneficence* 383 
 
 be thankful. Besides, this grateful exercise produces the 
 most pleasurable sensations of heart. As the excellent 
 Mr, Hervey used to say, M The exercise of gratitude is 
 somewhat like the fragrant steam of consecrated incense 
 in the temple, which, while they honour the great object 
 of worship, regale, with their pleasing perfumes, the de- 
 vout worshippers." 
 
 It is now time for us to conclude our lecture, by return- 
 ing more immediately to ourselves. I have recited some 
 of the special benefits of God, in Christ, to sinners ; and 
 shown the grateful sensibility which they produce upon 
 those who receive them. Let me now ask, what interest 
 you have in the subject ; and what memorial you can raise 
 to the beneficence of God ? You, no doubt, as individuals, 
 and as a family, have received many instances of the 
 protection and the bounties of indulgent Providence. 
 And it is proper for you, on this occasion, to bring to 
 recollection those special instances of goodness by which 
 you were preserved from imminent danger, or received 
 ample supplies in the midst of sorrow. Surely, grati- 
 tude becomes your duty for such benefits ; and it is my 
 ardent wish, it may in some degree be proportionate to 
 what you have received ! — But I entreat you to examine 
 what portion you have in the richer benefits of grace. 
 Has Christ, the first and greatest gift, been bestowed upon 
 you, so that by faith you have received him as your Sa- 
 viour ? Have you been conducted into the sensible pre- 
 sence of God, as your Father, and reposed your soul into 
 his hand ? May there be no one here without possessing 
 such sweet enjoyments ; and from thence devote your fu- 
 ture days to the honour of your Divine Benefactor ! 
 
 Spared of the Lord, we have now passed through our 
 intended course of fifty-two discourses ; and it well be. 
 
j$4 A Memorial of the Divine Beneficence* 
 
 comes us to make the review, and to return our ac- 
 knowledgments. I beg leave, on this occasion, to raise 
 my humble memorial to the beneficence of my God, 
 who hath preserved me in life ; gave me grace in my 
 youth ; supported me through storms of deep distress ; 
 continued me in his ministry for so many years, and 
 enabled me to finish this volume as a testimony of my 
 attachment to the truths of the Gospel, and my wish to 
 contribute to the benefit of my fellow creatures. These 
 inestimable favours to me, who am the most unworthy, 
 are sufficient to demand my humble praise. Should these 
 lectures be the mean of bringing any sinners to Christ, or 
 of instructing, comforting, or supporting those who hap- 
 pily know him ; I beseech you to render thanksgiving to 
 God, to whom it is most justly due. The greatest return 
 I can possibly ask from you, is an interest in your earnest 
 prayers, that the few remaining days of my life may be 
 spent in communion with God, and in greater usefulness 
 to mankind. — As individuals, and as a family, I now com- 
 mend you to God, and to the word of his grace, which 
 is able to build you u/i, and to give you an inheritance 
 among all them that are sanctified. Let us then conclude 
 with the most grateful emotions of soul, expressed in the 
 language of the three last verses of this most excellent 
 Psalm. Bless the Lord, ye his Angels, that excel in 
 strength, that do his commandments, hearkc?iing unto 
 the voice of his word. Bless ye the Lord y all ye his 
 hosts ; yc ?ninisters of his, that do his pleasure* Bless 
 . the Lord, all his works, in all places of his dominion ; 
 bl':ss the Lord, my souU 
 
 FINIS. 
 
A 
 
 COLLECTION 
 
 OF 
 
 HYMNS, 
 
 APPROPRIATE TO THE DOMESTIC CHAPLAIN. 
 
 by JOHN STANFORD, m. a. 
 
 Thy Statutes have been my songs in the house of nay pilgrimage. 
 
 King David. 
 
 Printed by T. €? J. Swords, 
 No. 160 Pearl-street. 
 
 1806. 
 
A 
 
 COLLECTION OF HYMNS. 
 
 HYMNT. L. M. 
 
 Domestic Felicity. 
 
 \ ATHER of all, thy care we bless, 
 Which crowns our families with peace ; 
 From thee they spring, and by thy hand 
 Their root and branches are sustain 'd. 
 
 To God, most worthy to be prais'd, 
 Be our domestic altars rais'd ; 
 The Lord of heaven scorns not to dwell 
 With saints in their obscurest cell. 
 
 To thee may each united house 
 Present their night and morning vows ; 
 Our servants and our rising race 
 Be taught thy precepts and thy grace. 
 
 May every future age proclaim 
 The honours of thy glorious name ; 
 When we from earth shall be reraov'd 
 To join the family above. 
 
 Doddridge, 
 
 HYMN II. C. M. 
 
 Christ the rflfiha and Omega* 
 
 HAIL, Alpha and Omega, hail! 
 
 Thou author of our faith ; 
 The finisher of all our hopes, 
 
 The truth, the life, the path. 
 
 Haih first and last, thou great I am! 
 
 In whom we live and move ; 
 Increase our little stock of faith, 
 
 And fill our hearts with love. 
 
( 4 ) 
 
 O let that truth which thou hast taught 
 
 Be treasured in our breast ; 
 The evidence ol unseen joys, 
 
 The substance of our rest. 
 
 Then shall we go from strength to strength, 
 
 From grace to greater grace ; 
 From one degree of faith to more, 
 
 Till we behold thy face. 
 
 Moravian Col. 
 
 HYMN in. L. M. 
 
 The Religion of the Heart. 
 
 Di 
 
 IEAD is the saint, dead is that soul, 
 Whom Jesus slays to make him whole ; 
 Dead to the world, and dead to sin, 
 Dead to the law, and self within. 
 
 Tho' dead, yet lives, and lives secure, 
 His life is hid, and therefore sure ; 
 He lives with Christ, with Christ in God ; 
 He lives in peace, yet lives by blood. 
 
 His life is hid from carnal eye, 
 'Tis hid secure with God on high : 
 Beyond the reach of foe and fiend, 
 'Tis hid with Christ, the sinner's friend. 
 
 Satan may rage, the world annoy, 
 But neither can this life destroy ; 
 That's safely lodg'd in Jesus' breast, 
 The sinner's refuge, — Christian's rest. 
 
 Rejoice, believer ; saints, be glad ; 
 Why thus cast down, and why so sad ? 
 Kejoice in this, your life's secure, 
 Tho* men may rage, and devils roar. 
 
 Rejoice, 'tis hid with Christ in God ; 
 Rejoice, e'en under Jesu's rod : 
 Rejoice you live, rejoice you're dead, 
 Rejoice in Christ, your living head. 
 
 Price* 
 
( 5 ) 
 
 HYMN IV. C. M. 
 
 The Hafifiy Sabbath. 
 
 1 HTS is the day the Lord hath made. 
 
 His name will we adore ; 
 This is the day the Saviour rose, 
 
 And made salvation sure. 
 
 This is the day that's set apart, 
 
 That all the saints may trace 
 Their living, — dying, — rising Lord, 
 
 The glorious Prince of Peace. 
 
 Lord, may we praise the Sabbath day, 
 
 Thy house may we revere ; 
 Drawn by the great Redeemer's love, 
 
 And not by slavish fear. 
 
 This is the day we wait to see 
 
 Christ on a Gospel pole ; 
 Prove it the Sabbath of the Lord, 
 
 The Sabbath of the soul- 
 
 And when we leave thine earthly courts, 
 
 To heav'n may we ascend ; 
 There the sweet Sabbath of the Lord 
 
 Shall never, never end. 
 
 Burn-ham* 
 
 HYMN V. L. M. 
 
 Advice to Young Men. 
 
 JL/AVID, with heav'nly wisdom fraught. 
 His kind paternal care express'd ; 
 Resulting from deliberate thought, 
 Thus Solomon, his son, address'd : 
 
 My son, know thou thy father's God, 
 And serve him with a perfect heart ; 
 Mark thou the steps my feet have trod- 
 And never from the rule depart. 
 A2 
 
( 6 ) 
 
 His statutes keep with willing mind, 
 The precepts which his word unfold j 
 For he who hath the same enjoin 'd, 
 The secrets of all hearts behold. 
 
 But if thine heart forsake his way, 
 And make him not thy chief delight ; 
 Hear what the God of truth doth say, 
 " He'll cast thee ever from his sight.*' 
 
 Offspring and root of David, thou, 
 The bright and morning star, arise ! 
 Thy power the stubborn will can bow, 
 And make me to salvation wise. 
 
 Bereft of all my native power, 
 I bow, I fall before thy face ; 
 Dependent on thee, every hour, 
 My only refuge is thy grace. 
 
 If grace can fail, then I must fall ; 
 No plea but grace can I present ; 
 My gracious God, my all in all, 
 Grant me but grace, and I'm content. 
 
 Cobby, 
 
 HYMN VI. C. M. 
 
 Unparalleled Sufferings of Christ. 
 
 -LORD, why so freely shed thy blood ? 
 
 My soul inquires to know ; 
 Why did the sacred crimson flood 
 
 In such profusion flow ? 
 
 Could not a single drop atone, 
 
 And all-sufficient prove ? 
 Its efficacious worth alone 
 
 A world of guilt remove ? 
 
 Why did the plowers on thy back, 
 
 Like furrows make it part ? 
 And cruel tyrants wound, and rack, 
 
 And rend thy tender heart ? 
 
( 7 ) 
 
 Could nought but this their hate assuage, 
 
 The Lord of life to slay ? 
 To treat thee with infernal rage, 
 
 And take thy life away ? 
 
 " Inquiring soul the reason know, 
 
 " I bled upon the tree : 
 " 'Twas that I might my mercy show, 
 
 " 'Twas all for love to thee.'' 
 
 Cobby 
 
 HYMN VII. L.M. 
 
 Christ a Prophet. 
 
 V TREAT prophet of the ransom'd race. 
 We look to thee to be supply'd ; 
 On thee our faith and hope we place, 
 To teach, illuminate and guide. 
 
 A teacher sent from God thou art, 
 O make us to salvation wise ; 
 The heav'nly truths thy lips impart 
 In all their native lustre rise. 
 
 Dark in ourselves, we need thy light, 
 We wait to feel thy quick ning ray ; 
 Thy beams dispel the clouds of night, 
 And usher in the Gospel day. 
 
 Conduct us through the desert land, 
 By day our cloud, our fire by night ; 
 And let thy out-stretch'd potent hand 
 Turn all our num'rous foes to flight. 
 
 Instruct in all thy righteous will, 
 On thee for all our hopes depend ; 
 Thy great prophetic work fulfil, 
 And guide us to our journey's end. 
 
 Above the narrow bounds of time, 
 Thus taught by thee our hopes shall rise ; 
 On Contemplation's ladder climb 
 To our great Prophet in the skies. 
 
 Cobby. 
 
( 8 ) 
 
 HYMN VIII. L. M. 
 
 The Love of Life moderated. 
 
 W OULD not always live below, 
 Through this dark wilderness to roam ; 
 I loathe the thought, and long to go 
 And take possession of my home. 
 
 Ten thousand cares possess my breast. 
 Ten thousand objects claim my heart ; 
 But I shall soon enjoy mv rest, 
 And with the world for ever part. 
 
 To see thy glory, Lord, appear, 
 And sinners fly to thy dear arms, 
 Holds back my soul, nor lets me fly- 
 To take my mansion in the sky. 
 
 Yet my appointed time I'll wait, 
 Until my glorious change shall come, 
 To call me from my pilgrim state 
 To my belov'd, eternal home. 
 
 glorious hope 1 I there shall see 
 The glorious Lord that for me died, 
 Enthron'd in splendid majesty, 
 And seated at his Father's side. 
 
 Cobby* 
 
 HYMN IX. CM. 
 
 Vine and Branches, 
 
 1 ORD of the vineyard, we adore 
 That pow'r and grace divine, 
 
 Which plants our wild, our barren souls 
 In Christ, the living vine. 
 
 For ever may they there abide, 
 
 And from that vital root 
 Be influence spread thro' ev'ry branch, 
 
 To form and feed the fruit. 
 
( 9 ) 
 
 Shine forth, my God, the clusters warm 
 
 With rays of sacred love ; 
 Till Eden's soil, and Zion's streams 
 
 The gen'rous plant improve. 
 
 Doddridge* 
 
 HYMN X. CM. 
 Fatherly Chastisement. 
 
 -AS tender parents chide with care 
 
 The sons they dearly love, 
 And gladly would correction spare, 
 
 While all their bowels move: 
 
 So are the chast'nings of the Lord 
 
 On all his chosen race ; 
 His visitations still afford 
 
 Fresh tokens of his grace. 
 
 When first their wand'ring footsteps err, 
 
 He watches to reclaim ; 
 And all the strokes they're calPd to bear 
 
 Are laid with this kind aim. 
 
 In faithfulness he strikes betimes, 
 
 Yet moderates their griefs ; 
 Their frame remembers with their crimes, 
 
 And meditates relief. 
 
 With great compassion thus he'll chide 
 
 The children of his heart ; 
 And when their souls are purify 'd, 
 
 Will bid the rod depart. 
 
 His loving-kindness firm shall stand, 
 
 For those he will chastise : 
 Sink not, my soul, beneath his hand, 
 
 Nor his rebukes despise. 
 
 Wallin. 
 
( io ) 
 
 HYMN XI. L. M, 
 
 Death a Slee/i. 
 
 DEAREST of names, our Lord, our King ! 
 Jesus, thy praise we humbly sing ; 
 In cheerful songs will spend our breath, 
 And in thee triumph over death. 
 
 Death is no more among our foes, 
 Since Christ the mighty conqueror rose ; 
 Both power and sting the Saviour broke, 
 He dy'd, and gave the final stroke. 
 
 Saints die, and we should gently weep ', 
 Sweetly in Jesu's arms they sleep, 
 Far from this world of sin and woe ; 
 Nor sin, nor pain, nor grief, they know. 
 
 Death is a sleep, and O how sweet 
 To souls prepar'd its stroke to meet ! 
 Their dying beds, their graves are bless'd, 
 For all to them is peace and rest. 
 
 Their bodies sleep, their souls take wing, 
 Uprise to heaven, and there they sing 
 With joy, before the Saviour's face, 
 Triumphant in victorious grace. 
 
 may I live with Jesus nigh, 
 And sleep in Jesus when I die ; 
 Then joyful, when from death I wake, 
 
 1 shall eternal bliss partake. 
 
 Medly. 
 
 HYMN XII. C. M. 
 
 The Livehj Christian. 
 
 J\ OST glorious Saviour, and our God, 
 
 Help iih thy name to praite ; 
 Redeem'd we are through precious blood, 
 
 And made alive through grace. 
 
( n ) 
 
 Inflame our hearts with holy zeal. 
 
 And pure celestial fi re ; 
 To honour all thy righteous will 
 
 Is what we most desire. 
 
 The spirit of our fathers give, 
 
 Who nobly stood for God ; 
 In persecution's flame did live, 
 
 And seal d the truth with blood. 
 
 O never let our love grow cold, 
 
 Nor flaming zeal expire ; 
 For grace and truth may we be bold, 
 
 Inflam'd with heavenly fire. 
 
 Through faith and hope, and life and love, 
 
 O may we sweetly rise, 
 Soaring through grace to things above, 
 
 To grasp th' eternal prize. 
 
 C. 
 
 HYMN XIII. CM. 
 
 The best Robe. 
 
 }S OW for a wondrous song, 
 (Keep distance, ye profane ; 
 
 Be silent each unhallow'd tongue, 
 Nor turn the truth to bane :) 
 
 The prodigal's return'd ; 
 
 Th' apostate bold and base ; 
 That all his father s counsels spurn *d, 
 
 And long abused his grace. 
 
 What treatment since he came ? 
 
 Love, tenderly exprest ; 
 What robe is brought to hide his shame ? 
 
 The best — the very best. 
 
 Ye elder sons be still, 
 
 Give no vile passion vent : 
 My brethren, 'tis our father's will, 
 
 And you must be content. 
 
( 12 ) 
 
 All that he has is yours ; 
 
 Rejoice, and not repine : 
 That love that all your states secures, 
 
 That love has alter'd mine. 
 
 Good God ! are these thy ways ? 
 
 If rebels thus are freed, 
 And favour 'd with peculiar grace, 
 
 Grace must be free indeed i 
 
 Hart. 
 
 HYMN XIV. L.M. 
 
 The Ring. 
 
 OEHOLD ! a prodigal in tears ! 
 He loathes the swine, nor husks can eat ; 
 Remorse his tortur'd bosom tears, 
 And lays him famish'd at thy feet. 
 
 See, Lord, the exile from afar, 
 Returns, his fathers house to seek ; 
 Ah ! manifest a parent's care, 
 And fall around the wand'rer's neck. 
 
 Give me the welcome kiss of peace, 
 My naked soul with robes adorn ; 
 Give me the robe of righteousness, 
 By none but favour'd children worn. 
 
 The precious ring of endless love, 
 On me, my gracious God, bestow : 
 I'll then rejoice with those above, 
 And all thy will perform elow. 
 
 Needy, unclean, and vile and poor, 
 Deepest distress my state attends ; 
 Begs not my soul at any door 
 But thine, which prodigals befriends. 
 
 I hear that those who ask receive, 
 That those who seek are sure to find ; 
 That those who knock shall entrance have, 
 And prove the Lord is good and kind* 
 
( M ) 
 
 HYMN XV. CM. 
 
 The two Resurrections, 
 
 1 HE praise of Christ ye Christians sounfl. 
 
 His mighty acts be told ; 
 Death has receiv'd a mortal wound ; 
 
 He takes — but cannot hold. 
 
 Believers in their darksome graves 
 
 Shall start, to light restor'd ; 
 Forsake their monumental caves, 
 
 And mount to meet the Lord. 
 
 Not long in ground the dying grain 
 
 Is hid, or lies forlorn ; 
 But soon revives, and springs again, 
 
 And comes to standing corn. 
 
 So, waking from the womb of earth. 
 
 Where Christ has lain before, 
 And bursting to a better birth, 
 
 We rise to die no more. 
 
 The wicked too shall *rise again : 
 
 The difference will be this : 
 They rise to everlasting pain, 
 
 And saints to endless bliss. 
 
 Haru 
 
 HYMN XVI. CM. 
 
 Humility* 
 
 HUMILITY the Lord beholds 
 
 With an approving eye % 
 In humble souls he doth delight, 
 
 For such on him rely. 
 
 In their own eyes they nothing seem', 
 
 For Christ is their great Ail ; 
 And 'tis their highest happiness 
 
 Before his cross to fall. 
 
( 14 ) 
 
 Thou lowly Jesus, give us all 
 
 Our sinfulness to see ; 
 Not in ourselves we dare to boast, 
 
 But humbly boast in thee. 
 
 What hast thou promis'd, dearest Lord, 
 
 To humble spirits here ? 
 'Tis to bestow the choicest good, 
 
 And dry the flowing tear. 
 
 Lord, conquer pride, that vilest sin ; 
 
 Bid all its power depart ; 
 May we all tread thy sacred paths, 
 
 In lowliness of heart. 
 
 Conform us more like saints above, 
 
 Who all thy glory see ; 
 Wlio cast their crowns before thy feet, 
 
 And lose themselves in thee. 
 
 Burnham* 
 
 HYMN XVII. €. M. 
 
 Christ a Priest. 
 
 OUR great High Priest atonement made* 
 
 To expiate our guilt ; 
 The law fulfill 'd, the ransom paid, 
 
 When his rich blood was spilU 
 
 The types and shadows fled away 
 
 At his superior light; 
 So sol's bright beams the op'ning day, 
 
 Dispel the shades of night. 
 
 Ten thousand beasts on altars slain, 
 
 With seas of flowing blood, 
 The sinner's pardon could not gain, 
 
 Or bring one soul to God. 
 
 A nobler sacrifice than they 
 
 Our great High Priest provide, 
 Stern justice did the victim slay, 
 
 And seeks for none beside. 
 
( 15 ) 
 
 In him a righteousness complete, 
 
 Light and perfections shine ; 
 And wisdom, grace, and glory meet 
 
 A Saviour all divine ! 
 
 Cobby.. 
 
 HYMN XVIII. CM. 
 
 The Trial of the Heart. 
 
 R ETIRED from the world and noise f 
 
 My busy heart inquires, 
 What is the bent of all thy joys, 
 
 The scope of thy desires ? 
 
 Come they from heav'n, celestial Dove ? 
 
 Or come they, earth, from thee I 
 By sacred truth its source I'll prove, 
 
 And by its tendings see. 
 
 Great God, thy penetrating eye 
 
 Surveys what mortals do ; 
 And all the creatures thou hast made 
 
 Stand open to thy view. 
 
 No darkness can from thee conceal, 
 
 For day and night are thine; 
 Thou know'st the actions I perform, 
 
 The things that I design. 
 
 Who can thy powerful hand escape, 
 
 Or from thy presence flee ? 
 Nothing I think, or say, or do, 
 
 Can be conceal'd from thee. 
 
 Then search and try my inmost soul, 
 
 And form it all anew ; 
 Sow there the seeds of ev'ry grace, 
 
 And ev'ry lust subdue. 
 
 Bcddoffte* 
 
( 16 ) 
 
 HYMN XIX. CM. 
 
 Law of Faith. 
 
 OPRUNG up from Adam's guilty seed, 
 
 A sinful wretched race ; 
 With hell beneath, and wrath o'er head, 
 
 A dreadful, helpless case 2 
 
 Fast in the curses, wrath and 4eath, 
 
 A broken law demands ; 
 Which breathes for us no other breath 
 
 Than curses and commands. 
 
 In this sad plight, see mercy shines, 
 
 God hath a ransom found ; 
 His Son, his Son hath for our sins 
 
 With his own blood aton'd — 
 
 His Son, who on the cursed tree 
 
 For all our sins was slain, 
 That from the law we might be free, 
 
 For ever free remain. 
 
 Married to him, to him we live, 
 
 His purchase and his spouse ; 
 From him all blessings we receive;,. 
 
 And to him pay our vows. 
 
 Blest union ! glorious liberty ! 
 
 What higher, sweeter wish ? 
 To be from death and hell set free, 
 
 To reign in endless bliss. 
 
 Jn him we serve the law of love, 
 
 In fruits of holiness : 
 Our hearts the law of faith approve, 
 
 As truth and righteousness. 
 
 O precious Jesus, how divine 
 
 Are all thy acts of grace ! 
 How strange, thy heart should e'er incline 
 
 Such rebels to embrace ! 
 
 Walliih 
 
( 17 ) 
 
 HYMN XX. 7's. 
 God is Love* 
 
 X .0 VE ! how charming is the sound, 
 O, what joys in it abound ; 
 Sweetest grace, below, above, 
 Sweetest name, for God is love. 
 
 Its divine and heavenly flame 
 Stands exprest in Jesu's name ? 
 Jesus left his throne above, 
 Jesus, God of boundless love. 
 
 Dearest Saviour; shed abroad 
 In my soul, this love of God ; 
 Not to friends alone confin'd, 
 But diffus'd to all mankind. 
 
 May this grace resplendent shine 
 In each thought and word of mine ; 
 May my ev'ry action prove 
 I possess this precious love. 
 
 Love ! what bliss the sound conveys ! 
 'Tis a source of endless praise, 
 Tis perfection's height above, 
 All in all, for God is love. 
 
 Cobby. 
 
 HYMN XXI. C. M. 
 
 The afflicted Youth brought to Christ* 
 
 j 
 
 ESUS, we own thy saving pow'r, 
 And thy victorious hand ; 
 Hell's legions tremble at thy feet, 
 And fly at thy command. 
 
 O'er souls, by passion's uproar fill'd 
 • With anarchy unknown. 
 The nobler pow'rs restor'd by thee, 
 Ascend their peaceful throne. 
 
 B2 
 
( *8 ) 
 
 >To more they rend their cloathing off, 
 
 No more their wounds repeat; 
 Bui gentle and compos'd they wait 
 
 Attentive at ihy feet. 
 
 O'er thousands more, where Satan rules, 
 
 May we such triumphs see ; 
 And be iheir rescu'd souls and ours 
 
 Devoted, Lord, to thee. 
 
 Doddridge* 
 
 HYMN XXII. CM. 
 
 Young Christian under the Emblem of a Lamb > 
 
 JL HY flock, with what a tender care, 
 
 Blest Jesus, dost thou keep ? 
 Fain would my weak, my wand'ring soul 
 
 Be number 'd with thy sheep. 
 
 Gentle, and tractable, and plain, 
 
 My heart would ever be, 
 Averse to harm, propense to help, 
 
 And faithful still to thee. 
 
 The gentle accents of thy voice, 
 
 My list'ning soul would hear, 
 And by the signals of thy will, 
 
 I all my course would steer. 
 
 I follow where my Shepherd leads, 
 
 And mark the path he drew ; 
 My Shepherd's feet Mount Zion treads, 
 
 And I shall reach it too. 
 
 Doddridge, 
 
 HYMN XXIII. C. M. 
 
 The moral Character of Christ* 
 
 1 E saints below, with those above, 
 
 Join in harmonious praise ; 
 Come celebrate the Saviour's love, 
 
 Sing his eternal praise. 
 
( 19 ) 
 
 His boundless love, his matchless Same 
 
 With melody rehearse ; 
 And let the glories of his name 
 
 Enrich your flowing verse. 
 
 Come cast your crowns before his feet, 
 
 Your all to him resign ; 
 The center where perfections meet, 
 
 Both moral and divine. 
 
 His riches through eternal day 
 
 We never can explore ; 
 His love ten thousand charms display, 
 
 His grace ten thousand more. 
 
 Cobby, 
 
 HYMN XXIV. L. M. 
 
 The Divinity of Chriat* 
 
 Cj FOR a seraph's flaming tongue, 
 To tell what my Redeemer's done, 
 To show the people all his worth, 
 And set the wondrous Saviour forth I 
 
 Could I but paint his beaut'ous name, 
 Or draw the outlines of his fame, 
 The world would sure enamour'd be, 
 Nor one deny his D^ity. 
 
 Compell'd by his redeeming love, 
 He left the blissful choirs above ; 
 Elop'd from those triumphant lays, 
 Which constant echo forth his praise* 
 
 Down to this lower world he came, 
 To bear the guilty sinner's shame, 
 And carry all that weight of woe, 
 Which none but God could undergo. 
 
 He soon will bid th' Archangel come, 
 To blow his trump, and call us home; 
 His favourites then shall mount above? 
 And bask for ever in his love. 
 
( 20 ) 
 
 For love like thi9, ye saints arise 
 Superior to all earthly ties, 
 Proclaim the Saviour's praise abroad, 
 And magnify the Triune God. 
 
 G. M. 
 
 HYMN XXV. CM. 
 
 Assurance of Salvation* 
 
 JESUS, my all in earth and heav'n, 
 
 My life, my hope, my love ; 
 I long to know my sins forgiven,. 
 
 The witness from above. 
 
 O for a sight, a sight of thee, 
 
 My waiting spirit cries ; 
 How welcome would the visit be. 
 
 And feast these drooping eyes ! 
 
 But if a sign must be deny'd, 
 
 The pow'r of faith impart ; 
 That I am freely justify 'd, 
 
 And seal it on my heart. 
 
 The sacred pages through each line 
 
 The grace to man proclaim, 
 A God's compassion how divine ! 
 
 What glory fills thy name ! 
 
 O how I long to read, and say, 
 
 This grace to me is given ; 
 To know the life, the truth, the way, 
 
 /\nd follow him to heav'n. 
 
 tangly* 
 
 HYMN XXVI. L. M. 
 
 The Silent Sabbath. 
 
 1 HE fabric of nature is fair, 
 But fairer the temple of grace ; 
 To saints 'tis the joy of the earth, 
 O glorious, beautiful place. 
 
C 21 ) 
 
 To this temple I once did resort, 
 With crowds of the people of God ; 
 Enraptur'd we enter 'd its courts, 
 And hail'd the Redeemer's abode* 
 
 Sweet moments ! if ought upon earth 
 Resemble the joys of the skies, 
 'Tis thus when the hearts of the flock 
 Conjoin'd to the Shepherd arise. 
 
 But ah ! these sweet moments are fled, 
 My duty compels me to stay 
 Where no voice of the turtle is heard, 
 As the moments are hasting away. 
 
 My God ! Thou art holy and good, 
 Thy plans are all righteous and wise; 
 O help me submissive to wait 
 Till thou bidest thy servant arise. 
 
 Or should'st thou in bondage detain, 
 To visit thy temple no more, 
 Prepare me for mansions above, 
 Where nothing exists to deplore. 
 
 £. Pearccr 
 
 HYMN XXVII. L. M. 
 
 The Being' of God. 
 
 COME meditate the great I AM, 
 What glories fill the wondrous name I 
 The human, th' angelic line 
 In vain would sound the depths divine. 
 
 Now self-existence strikes the eye ; 
 In his own peerless majesty 
 He dwells, and asks support from none. 
 While worlds depend upon his throne. 
 
 Eternity, that ne'er begun, 
 
 And shall through endless ages run, 
 
 Only belongs to Deity, 
 
 Who was, and is, and still shall be. 
 
( 22 ) 
 
 His potent arm his works sustains, 
 And o'er them all supreme he reigns, 
 Unseen, unheard, yet all abroad 
 Through boundless space a present God. 
 
 With veneration most profound, 
 From world to world his praise resound ; 
 But still thy name can ne'er be shown, 
 Thou infinitely great Unknown ! 
 
 G.M. 
 
 HYMN XXVIII. C. M. 
 
 •Authenticity of the Bible. 
 
 O GOD, thy being I adore, 
 
 Thy faithfulness I'll hail ; 
 Thy providence my compass is, 
 
 And where that points I'll sail. 
 
 My soul shall bless thee all my days 
 
 For thy unchanging word ; 
 This word demands my highest prafse, 
 
 O bless the faithful Lord. 
 
 This word ensures my present good, 
 
 And future blessings too ; 
 Lead then, my Father, with thy rod, 
 
 Thy staff shall bear me through. 
 
 O may thy Spirit cleanse my heart 
 From the most secret faults, 
 
 And by thy grace assist my soul 
 To check rebellious thoughts. 
 
 Impious and vain such conduct is> 
 
 O Lord I own my guilt ; 
 My hope is in the Saviour's blood 
 
 On Calvary's summit spilt. 
 
 G. M. 
 
( 23 ) 
 
 HYMN XXIX. L. M. 
 
 Christ a Physician. 
 
 WHY droops my soul, with guilt oppress'd I 
 Why these wild tumults in my breast ? 
 Is there no balm to heal my wound ? 
 No kind Physician to be found ? 
 
 Yes, in the Gospel's faithful lines 
 Jehovah's grace and mercy shines ; 
 There dress'd in love, the Saviour stands, 
 With pitying heart, and wooing hands. 
 
 Raise to the cross thy weeping eyes ; 
 Behold, the Prince of glory dies ! 
 He dies extended on the tree ; 
 Thence sheds a sov'reign balm for me. 
 
 Dear Saviour, at thy feet I lie, 
 
 Here to receive a cure, or die ; 
 
 But love forbids that painful fear, 
 
 And grace, that reigns triumphant here. 
 
 Thou wilt extract the poison'd dart, 
 Bind up and heal the broken heart ; 
 With blooming health my soul adorn, 
 And chase this gloomy night with morn.. 
 
 Now give a loose, my soul, to joy ; 
 Hosannas be thy best employ, 
 Salvation thy eternal theme, 
 And swell the song with Jesu's name. 
 
 G. M. 
 
 HYMN XXX. L. M. 
 
 The burning Brand extricated, 
 
 v/F Jesus I sing, now reigning above, 
 And to him I bring this tribute of love ; 
 For, O, I desire his love to commend, 
 Who me from thejirefiluck'd out as a brand. 
 
( 24 ) 
 
 He saw the disgrace and shame I lay in, 
 Yet mercy took p ace, and pardon *d my sin: 
 Sure I must admire the wonderful hand 
 Which me from thcjire pluck' d out as a brand. 
 
 Polluted and black with horrible guilt, 
 Yet he for my sake his precious blood spilt ; 
 My soul now aspire, to praise the dear friend 
 Who thee from the fire pluck' d out as a brand* 
 
 Ov what hath he done, my soul to set free ! 
 Of sinners not one more favour'd than me ; 
 Well may he require my heart and my hand, 
 Who me from the fire pluck 'd out as a brand. 
 
 Still, Lord, let me live, thy mercy to prove, 
 And still to me give supplies from above ; 
 To thee my desire shall daily ascend, 
 Who me from the fire pluck' d out as a brand. 
 
 The time will soon come, when I shall appear 
 In heaven, my home, and worship thee there ; 
 In glorious attire, before thee I'll stand, 
 Who me from the fire pluck 1 d out as a brand. 
 
 Medly. 
 
 HYMN XXXI. C. M. 
 
 Throne of Grace. 
 
 CjREAT God ! to us assembled here 
 
 Reveal thy smiling face, 
 Whue we with holy love and fear 
 
 Approach the throne of grace. 
 
 With holy boldness may we come, 
 
 Though of a sinful race, 
 Joyful to find there yet is room 
 
 Before the throne of grace. 
 
 Our earnest, fervent cry attend, 
 
 And all our faith increase, 
 While we our heavenly Friend address 
 
 Upon a throne of grace. 
 
( 25 ) 
 
 His tender pity and his love 
 
 Our numerous fears shall chase, 
 And all our help we then shall prove 
 
 Comes from the throne of grace* 
 
 Dear Lord ! our many wants supply, 
 
 Attend to every case, 
 While humbled in the dust we lie 
 
 Before the throne of grace* 
 
 We bless thee for thy word and laws ; 
 
 We bless thee for thy peace ; 
 And we do bless thee, Lord, because 
 
 There is a throne of grace. 
 
 Medley. 
 
 HYMN XXXII. CM. 
 
 Comparison between the Resurrection of Christ and the 
 Conversion of a Sinner. 
 
 " 1 AM," saith Christ, " your glorious head," 
 
 May we attention give, 
 The resurrection of the dead, 
 
 The life of all that live. 
 
 By faith in me the soul receives 
 
 New life, though dead before ; 
 And he that in my name believes> 
 
 Shall live, to die no more. 
 
 The sinner, sleeping in his grave, 
 
 Shall at my voice awake ; 
 And when I once begin to save, 
 
 My work I ne'er forsake. 
 
 Fulfil thy promise, gracious Lord, 
 
 On us assembled here ; 
 Put forth thy Spirit with the word, 
 
 And cause the dead to hear. 
 
 Thy pow'r and mercy first prevail'^, 
 
 From death to bet us free ; 
 And often since our lite had fail'd, 
 
 li notrcpew'd by thee. 
 
 C 
 
( 26 ) 
 
 To thee we look, to thee we bow, 
 
 To thee for help we call ; 
 Our life and resurrection thou, 
 
 Our hope, our joy, our all. 
 
 Newton. 
 
 HYiMN XXXIII. L.M. 
 
 Christ a Shcfiherd. 
 
 J N humble strains of praise and love, 
 Now let the saints address their King ; 
 Let all their hearts ascend above, 
 And Jesus, their great Shepherd, sing. 
 
 The great, the kind, the wise, the good, 
 The only Shepherd Jesus is : 
 He for the flock paid down his blood ; 
 By ev'ry tie they must be his. 
 
 He feeds them with a Shepherd's care, 
 He guides them with a watchful eye ; 
 The lambs his love and pity share ; 
 His arm, his bosom, still is night. 
 
 The weary, weak, and burden'd soul, 
 He gently leads to heav'nly rest ; 
 His love shall ev'ry fear control, 
 And in his love they shall be blest. 
 
 Dear Shepherd, feed and guide us too, 
 And never from thee let us stray ; 
 Still let us keep thy love in view, 
 And joyfully go on our way. 
 
 Medley. 
 
 HYMN XXXIV. S. M, 
 
 Morning Devotion* 
 
 -AGAIN from sleep I wafce, 
 The morning light to view ; 
 Again, my sou), thyself betake, 
 Thy duty to pursue, 
 
( 27 ) 
 
 How great the power divine 
 That form'd yon glorious sun, 
 Taught him so radiently to shine, 
 So swift a course to run ! 
 
 Let this direct my eyes 
 To a sublimer theme ; 
 A sun which radiates loftier skies, 
 With a far brighter beam. 
 
 This sun was once eclips'd, 
 To give thee greater light ; 
 And awfully in shape was wrap'd, 
 To bring an end to night. 
 
 But now he shines and reigns 
 In glorious beams array'd ; 
 And grief, and sin, and tort'ring pains 
 Are from his presence fled. 
 
 Be thou my sun, O Lord, 
 And guide my path to-day ; 
 Nor from the precepts of thy word 
 Permit my feet to stray. 
 
 L. G. 
 
 HYMN XXXV. L. M. 
 
 The Root of the Matter. 
 
 i\LL hail, thou great Emmanuel ! 
 Thy love, thy glory, who can Ipell ? 
 Angels, and all the heav'nly host 
 Are in the boundless prospect lost. 
 
 Mortals, with reverential songs, 
 Take his clear name upon your tongues 
 With holy fear attempt his praise, 
 In solemn, yet triumphant lays. 
 
 Among a thousand forms of love, 
 In which he shines and smiles above, 
 This, with peculiar joy we view, 
 He's David's root and offspring tod. 
 
( 2* ) 
 
 There Jesus, in the glorious plan, 
 Shines the great God, the wondrous man i 
 As God, the root of all our bliss ; 
 As man, the branch of righteousness. 
 
 As grafted on this heav'nly root, 
 O may we live, and bring forth fruit ; 
 And, under this dear branch of love, 
 Safety, and shade, and comfort prove. 
 
 All hail, thou dear redeeming Lord I 
 All hail, thou co-essential word ! 
 All hail, thou root and branch divine ! 
 All hail ! and be the glory thine. 
 
 S. Medley, 
 
 HYMN XXXVI. L. M. 
 
 Knowledge of the Love of Christ. 
 
 J O know my Jesus crucify 'd 
 By far exceeds all things beside ; 
 All earthly good I count but loss, 
 And triumph in my Saviour's cross. 
 
 O could I know and love him more, 
 And all his wondrous grace explore, 
 Ne'er would I covet man's esteem, 
 But part with all and follow him. 
 
 Although my trials shall increase, 
 Ne'er may T wish their number less , 
 But e'er be bold in thy great cause, 
 And feel my heav'n in thine applause. 
 
 Thus make me willing, glorious Lamb* 
 To suffer all things for thy name, 
 At last be where my Jesus is, 
 And rise to everlasting bliss. 
 
 Burnha i . 
 
( 29 ) 
 
 HYMN XXXVII. L. M. 
 
 Christ more precious than the Gold of Ofihi)\ 
 
 J ESUS " is precious," says the word ; 
 What comfort does this truth afford 1 
 And those who in his name believe, 
 With joy this precious truth receive. 
 
 Not health, nor wealth, nor sounding fame 3 
 Nor earth's deceitful, empty name, 
 With all its pomp, and all its glare, 
 Can with a precious Christ compare". 
 
 In every office he sustains, 
 In every victory he gains, 
 In every council of his will, 
 He's precious to his people still. 
 
 In every trial by the way, 
 
 In every dark and stormy day, 
 
 In all their sorrows and complaints, 
 
 He's precious still to all his saints. 
 
 As they draw near their journey's end, 
 How precious is their heav'nly friend ! 
 And when in death they bow their head> 
 He's precious on a dying bed. 
 
 This sleeping dust shall one day rise, 
 All glorious to their wond'ring eyes ; 
 And when they at his bar appear, 
 A precious Christ will bless them there. 
 
 Among them, Lord, may I be found, 
 And with thy precious mercy crown'd ; 
 Join the sweet song, and there adore 
 A precious Christ for evermore. 
 
 Medley, 
 
 C2 
 
( 30 ; 
 
 HYMN XXXVIII. C. M. 
 
 Contentment. 
 
 Jl IERCE passions discompose the mind, 
 
 As tempests vex the sea ; 
 But calm content and peace we find, 
 
 When, Lord, we turn to thee. 
 
 In vain, by reason and by rule, 
 
 We try to bend the will ; 
 For none but in the Saviour's school 
 
 Can learn theheav'nly skill. 
 
 Since at his feet my soul has sat, 
 
 His gracious words to hear ; 
 Contented with my present state, 
 
 I cast on him my care. 
 
 Thus I, who once my wretched days 
 
 In vain repinings spent, 
 Taught in my Saviour's school of grace,. 
 
 Have learn 'd to be content. 
 
 Newton* 
 
 HYMN XXXIX. C. M. 
 
 The Persevering Christian* 
 
 REJOICE, believer, in the Lord, 
 Who makes your cause his own ; 
 
 The hope that's built upon his word 
 Can ne'er be overthrown. 
 
 Though many foes beset your road, 
 
 And feeble is your arm, 
 "four life is hid with Christ in God, 
 
 Beyond the reach of harm. 
 
 Weak as you arc, you shall not faint v 
 
 Or fainting shall not die ; 
 lews the strength of ev'ry saint, 
 
 Will aid you from on high. 
 
( 31 ) 
 
 Though sometimes unperceiv'd by sense', 
 
 Faith sees him always near, 
 A guide, a glory, a defence ; 
 
 Then what have you to fear ? 
 
 As surely as he overcame, 
 
 And triumph'd once for you, 
 So surely you that love his name 
 
 Shall triumph in him too, 
 
 Newton* 
 
 HYMN XL. CM. 
 
 The Saviour's Resolution to drink his Cu/i* 
 
 1 HE Lord, our Lord, how rich his grace ! 
 
 What stores of sov'reign love 
 For humble souls that seek his face, 
 
 And to his foot-stool move ! 
 
 He pleads the cause of all his saints, 
 
 When foes against them rise ; 
 He listens to their sad complaints, 
 
 And wipes their streaming eyes. 
 
 He takes away that dreadful cup 
 
 Of fury and of plagues, 
 Which justice sentenc'd them to drink, 
 
 And wring the bitter dregs. 
 
 He gave it to their Saviour's hand, 
 
 And fiird it to the brim ; 
 Their Saviour drank the liquid death, 
 
 That they might live by him. 
 
 " Now take the cup of life," he cries, 
 " Where heav'nly blessings flow : 
 
 " Drink deep, nor fear to drain the springs 
 11 To which the draught ye owe." 
 
 We drink, and feel our life renew'd, 
 
 And all our woes forget : 
 VVe drink, till that transporting hour, 
 
 When we our Lord shall meet. 
 
 Doddridge* 
 
( 32 ) 
 
 HYMNXLI. P. xVL 
 
 Sacred Arithmetic. 
 
 GREAT Father of eternity, 
 Whose lofty throne is fix'd on high. 
 
 Thrice holy is thy name ; 
 Thou dost not change, nor can'st decay, 
 The same to-day as yesterday, 
 
 And evermore the same ! 
 
 But every thing beneath the skies 
 Swift as the passing meteor flies, 
 
 That quick eludes the gaze ; 
 So boundest thou the years of man 
 Within a narrow fleeting span, 
 
 And numberest his days. 
 
 Thou hast decreed our mortal state, 
 But hidden, in thy wisdom great, 
 
 The period from our eye, 
 That we might not on time presume, 
 Nor brood with horror o'er the tomb 7 
 
 But live prepar'd to die. 
 
 But numb'ring not our days aright, 
 We only count them by their flight* 
 
 And value their decline ; 
 Then teach us, Lord to reckon so, 
 Their value and their use to know, 
 
 With scholarship divine. 
 
 Our added days may we so cast 
 As to substract the number past, 
 
 And learn how few remain ; 
 And the remainder so divide, 
 That wisely ev'ry part apply'd, 
 
 May bring us right again. 
 
 Instruct us how, before we die, 
 In ev'ry grace to multiply, 
 
 And ev'ry sin reduce ; 
 To copy ev'ry sacred rule, 
 And study well in wisdom's school 
 
 To bring these rules to use. 
 
( S3 ) 
 
 Thus may we ev'ry passing year 
 Keep our account of conscience clear, 
 
 And happily receive, 
 That we as fast as time can pace, 
 Are growing rich in ev'ry grace, 
 
 Each year and day we live. 
 
 G.M* 
 
 HYMN XLIT. L. M. 
 Dry Bancs. 
 
 -LOOK down, O Lord, with pitying eye * 
 See Adam's race in ruin lie ; 
 Sin spreads its trophies o'er the ground, 
 And scatters slaughter^ heaps around. 
 
 And can these mould'ring corpses live ? 
 And can these perish'd bones revive? 
 That, mighty God, to thee is known ; 
 That wondrous work is all thy own. 
 
 Thy ministers are sent in vain 
 To prophesy upon the slain ; 
 In vain they call, in vain they cry, 
 Till thine Almighty aid is nigh. 
 
 But if thy Spirit deign to breathe, 
 
 Life spreads through all the realms of death, 
 
 Dry bones obey thy pow'rful voice ; 
 
 They move, they waken, they rejoice. 
 
 So when thy trumpet's awful sound 
 Shall shake the heav'ns, and rend the ground, 
 Dead saints shall from their tombs arise, 
 And spring to life beyond the skies. 
 
 Doddridge. 
 
 HYMN XLIII. P. M. 
 Christ the Bearer of his Peofilt. 
 
 SlJRELY Christ thy griefs hath borne ; 
 Weeping soul, no longer mourn ! 
 View him bleeding on the tree, 
 Pouring out his life for thee : 
 There thy ev'ry sin he bore, 
 Weeping souls, lament no more. 
 
( 34 ) 
 
 AH thy crimes on him were laid : 
 See, upon his blameless head. 
 Wrath its utmost vengeance poursr, 
 Due to my offence and yours : 
 Wounded in our stead he is ; 
 Bruis'd for our iniquities. 
 
 Weary sinner, keep thine eyes 
 
 On th' atoning sacrifice : 
 
 There th' incarnate Deity 
 
 Number 'd with transgressors see ; 
 
 There his Father's absence mourns ; 
 
 Nail'd and bruis'd, and crown'd with thorns. 
 
 Cast thy guilty soul on him ; 
 Find him mighty to redeem ; 
 At his feet thy burden lay ; 
 Look thy doubts and cares away : 
 Now by faith, the Son embrace, 
 Plead his promise, trust his grace. 
 
 Lord, thy arm must be reveal'd, 
 E're I can by faith be heal'd : 
 Since I scarce can look to thee, 
 Cast a gracious eye on me ; 
 At thy feet myself I lay, 
 Shine, O shine my fears away ! 
 
 HYMN XLIV. C. M. 
 
 The good Man. 
 
 XJ.APPY the man, whose cautious steps 
 
 Still keep the golden mein ; 
 Whose life, by wisdom's rules well form'd, 
 
 Declares a conscience clean. 
 
 Not of himself he highly thinks, 
 
 Nor acts the boaster's part ; 
 His modest tongue the language speaks 
 
 Of his still humbler heart. 
 
 What blessings bounteous heaven bestows, 
 
 He takes with thankful heart : 
 With temperance he eats and drinks, 
 
 And gives the poor a part. 
 
( 35 ) 
 
 To sect or party his large soul 
 
 Disdains to be connn'd: 
 The good he loves of every name, 
 
 And prays for all mankind. 
 
 Pure is his zeal, the offspring fair 
 
 Of truth and heavenly love : 
 The bigot's rage can never dwell 
 
 Where rests the peaceful dove. 
 
 Not on the world his heart is set, 
 
 His treasure is above : 
 Nothing beneath the sovereign good 
 
 Can claim his highest love. 
 
 JVeedham* 
 
 HYMN XLV. C. M. 
 
 Consolation/or the Distressed, 
 
 CxOME, O my soul, with all thy care, 
 
 And cast it on thy God ; 
 He knows thine each distressing fear, 
 
 And will sustain thy load. 
 
 His gracious word invites thee nigh 
 
 With all thy weighty grief; 
 He will attend thy mournful cry, 
 
 And send thee quick relief. 
 
 Weak as thou art, approach his throne. 
 
 Nor doubt of aid divine ; 
 He makes thy sorrows all his own, 
 
 And all his blessings thine. 
 
 Encourag'd by thy promise, Lord, 
 
 I venture near thy seat ; 
 O, hear my cry, fulfil thy word, 
 
 Nor spurn me from thy feet. • 
 
 Remove the burden which I bring. 
 
 The pcnd'rous load I bear, 
 That I may tune my lips to sinr* 
 
 Of thine indulgent care. 
 
( 36 ) 
 
 HYMN XLVI. P. M. 
 
 Christ a Testator. 
 
 L ET others boast their ancient line, 
 
 In long succession great, 
 
 In the proud list let heroes shine, 
 
 And monarchs swell the state : 
 Descended from the King of kings, 
 Each saint a nobler title sings. 
 
 Pronounce me. gracious God, thy Son^ 
 
 Own me an heir divine ; 
 
 I'll pity princes one tue throne 
 
 When I can call thee mine ; 
 Sceptres and crowns unenvied rise, 
 And lose their lustre in mine eyes. 
 
 Content, obscure I pass my days, 
 To all 1 meet unknown, 
 And wait till thou thy child shalt raise, 
 And seat me near thy throne : 
 No name, no honours here I crave, 
 Well pleas'd with those beyond the grave- 
 Jesus, my elder brother, lives, 
 With him I too shall reign, 
 Nor sin, nor death, while he survives, 
 Shall make the promise vain ; 
 In him my title stands secure, 
 And shall while endless years endure. 
 
 When he in robes divinely bright 
 
 Shall once again appear, 
 
 Thou too, my sou), shalt shine in light, 
 
 And his full image bear ; 
 Enough ! — I wnit th' appointed day ; 
 Hiess'd Saviour, haste, and come away. 
 
 Gruttcndcn* 
 
( 37 ) 
 
 HYMNXLVn. CM. 
 
 Forgiveness of Injuries 
 
 J ESUS, cement our hearts as one> 
 
 And bury all complaints ; 
 May naught divide us from thyself, 
 
 Or from thy honoured saints. 
 
 O may we feel the flame of love 
 
 In ev'ry bosom burn ; 
 Rejoice with those that do rejoice, 
 
 And mourn with those that mourn ■ 
 
 Lord, may our souls for ever be 
 
 To evil tempers dead ; 
 Make us more gentle, meek, and mild^ 
 
 More like our glorious Head. 
 
 Never may haughty, furious words 
 
 Our honour'd lips defile ; 
 Contention we would ne'er promote, 
 
 But strive to reconcile. 
 
 Long suff'ring, courteous, loving, kUldj 
 
 We ever wish to be, 
 Just like the lovely, patient Lamb, 
 
 That died on Calv'ry's tree. 
 
 Then at the great and awful day, 
 
 When Jesus shall appear, 
 We, as his saints, shall stand approv'd, 
 
 Without a rising fear. 
 
 Burnham* 
 
 HYMN XLVIII. C. M. 
 
 Advantages of Death* 
 
 IlOW truly bless'd are all the dead, 
 
 Who in the Saviour die ; 
 From ev'ry sorrow they are freed, 
 
 And sing above the sky. 
 
 D 
 
( 38 ) 
 
 There Jesu's beauties they survey, 
 
 And all his glory prove ; 
 See him in full resplendency, 
 
 With all the forms of love. 
 
 Now, Lord, to thee we look by faith, 
 
 To thy dear arms we fly ; 
 Give us a vict'ry over death, 
 
 And make us long to die. 
 
 Then to thy blissful courts above 
 
 Our longing Spirits raise ; 
 Inflam'd with all the fire of love, 
 
 WeMl burst in songs of praise. 
 
 Praise be to thee who came to save; 
 
 Our Lamb for sinners slain ; 
 Perfume the chambers of the grave, 
 
 And make grim death our gain. 
 
 G.M. 
 
 HYMN XLIX. L. M. 
 
 The Unchavgeablcneas of Christ. 
 
 WlTH transport, Lord, our lips proclaim 
 Th' immortal honours of thy name ; 
 Assembled round our Saviour's throne, 
 We make his ceaseless glories known. 
 
 High on his Father's royal seat 
 
 Our Jesus shone divinely great, 
 
 Ere Adam's clay with life was warm'd, 
 
 Or Gabriel's nobler spirit form'd. 
 
 Through all succeeding ages He 
 The same hath been, the same shall be ; 
 Immortal radiance gilds his head, 
 While stars and suns wax old and fade. 
 
 The same his pow'r his flock to guard, 
 The sane his bounty to reward ; 
 The same his faithfulness and love 
 To saints on earth; and saints above. 
 
( 39 ) 
 
 Let nature change, and sink and die > 
 Je^us shall raise his chosen high, 
 And fix them near his stable throne, 
 In glory changeless as his own. 
 
 Doddridge 
 
 HYMNL. CM. 
 Winter. 
 
 OTERN winter throws his icy chains, 
 
 Encircling nature round : 
 How bleak, how comfortless the plains, 
 
 Late with gay verdure crown'd ! 
 
 The sun withdraws his vital beams, 
 And light auyd warmth depart, 
 
 And, drooping, lifeless nature seems, 
 An emblem of my heart. 
 
 My heart, where mental winter reigns. 
 
 In night's dark mantle clad, 
 Confin'd in cold inactive chains, 
 
 How desolate and sad ! 
 
 Return, O blissful Sun, and bring 
 
 Thy soul reviving ray ; 
 This mental winter suall be spring, 
 
 This darkness cheerful day. 
 
 O happy state, divine abode, 
 Where spring eternal reigns ; 
 
 And perfect day, the smiles of God, 
 Fills all the heavenly plains. 
 
 Great Source of light, thy beams display, 
 
 My drooping joys restore, 
 And guide me to the seats of day, 
 
 Where winter frowns no more. 
 
 Steele* 
 
( *° ) 
 
 HYMN LI. CM. 
 
 The pure Language* 
 
 Jl ATHER of mercies, in thy word 
 
 What endless glory shines ! 
 For ever be thy name ador'd 
 
 For these celestial lines. 
 
 Here the fair tree of knowledge grows. 
 
 And yields a rich repast ; 
 Sublimer sweets than nature knows 
 
 Invite the longing taste. 
 
 O may these heavenly pages be 
 
 My ever dear delight ; 
 And still new beauties may I see, 
 
 And still increasing light. 
 
 Divine Instructor, gracious Lord, 
 
 Be thou for ever near ; 
 Teach me to love thy sacred word, 
 
 And view my Saviour there. 
 
 Steele. 
 
 HYMN LII. C. M. 
 
 Memorial of Divine Beneficence. 
 
 ALMIGHTY Father, gracious Lord, 
 
 Kind guardian of my days, 
 Thy mercies let my heart record 
 
 In songs of grateful praise. 
 
 In life's first dawn my tender frame 
 
 Was thy indulgent care, 
 Long e'er I could pronounce thy name, 
 
 Or breathe the infant prayer. 
 
 Around my path what dangers rose 1 
 What snares spread all my road ! 
 
 No pow'r could guard me from my foe? 
 But my preserver, God. 
 
( 41 ) 
 
 How many blessings round me shone^ 
 
 Where'er I turn'd my eye ; 
 How many past, almost unknown, 
 
 Or unregarded by. 
 
 Each rolling year new favours brought 
 
 From thy exhaustless store ; 
 But ah ! in vain, my labouring thought 
 
 Would count thy mercies o'er. 
 
 While sweet reflection, through my days, 
 Thy bounteous hand would trace ; 
 
 Still dearer blessings claim thy praise, 
 The blessings of thy grace. 
 
 Yes, I adore thee, gracious Lord, 
 
 For favours more divine ; 
 That I have known thy sacred word, 
 
 Where all thy glories shine. 
 
 Lord, when this mortal frame decays, 
 
 And every weakness dies, 
 Complete the wonders of thy grace, 
 
 And raise me to the skies. 
 
 Then shall my joyful powers unite, 
 
 In more exalted lays, 
 And join the happy sons of light 
 
 In everlasting praise. 
 
 Steele* 
 
 THE END, 
 


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